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25 35 





HE 
PONTUVUS E\UXINTS 
PIRE (BLACH|\SEZA) 


"S OF ST PAUL 























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Che Netw-Centurp Bible 


GENERAL EpiTor: 
PrincipaL WALTER F. Apveney, M.A., D.D. 





Che Dastoral Cpisttes 


Timothy and Titus 


~ INTRODUCTION 
AUTHORIZED VERSION 
REVISED VERSION WITH NOTES 
- INDEX AND MAP 
ats 
EDITED BY 


R. F. HORTON, M.A.,, D.D. 


wees 


NEW YORK: HENRY FROWDE 
OXFORD UNIVERSITY PRESS, AMERICAN BRANCH 
EDINBURGH: T. C. & E. C. JACK 





Tera Bible Fund 


CONTENTS 


YAN 2 4 to19 


_Eprtor’s INTRODUCTION . 
Text oF THE AUTHORIZED VERSION 


Text OF THE REVISED VERSION WITH ANNOTATIONS 


INDEX . : . 195 


j MAP 


_ Roman Empire, shewing the journeys of St. Paul . Facing Titie. 





THE PASTORAL EPISTLES 


of te TIMOTHY anp TITUS 


INTRODUCTION 





Tre Poo TORAL EPISTLES 


INTRODUCTION 


CHAPTER I. 


AUTHENTICITY AND CONTENTS. 


UNTIL the year 1804, when J. E. C. Schmid cast 
a suspicion on the genuineness of the First Epistle to 
Timothy, our three Epistles had been from the earliest 
times acknowledged as the work of Paul. In 1807 
Schleiermacher maintained that the ‘so-called. First 
Epistle of Paul to Timothy * was.an imitation of the genuine 
letters 2 Timothy and Titus. In 1812 Eichhorn assailed the 
genuineness of all the three, and he was followed by De 
Wette, Schrader, &c. In 1835 Baur advanced his theory 
that the letters were productions of the second century, 
written to stem, in the name of Paul, the tide of Marcion’s 
Gnosticism, and to advance, in the same august name, 
the organization of the early church. And this view is, in 
all essentials, held by Holtzmann in his Mew Testament 
Theology, ii. 259 (1897): ‘We have before us Paulinism 
strengthened in a church direction, and tempered in a 
Catholic direction, reshaped in view of the church needs 
ofan advanced phrase of development.’ Reuss maintains 
the genuineness of 2 Timothy, and Pfleiderer, Ewald, 
Krenkel, Hesse, C. Clemen, Ad. Harnack, followed by 
Prof. McGiffert in his History of Christianity in the 
Apostolic Age (1897), claim, as genuine, certain passages 
. B 2 


4 THE PASTORAL EPISTLES 


on which another hand built up the letters for doctrinal 
and ecclesiastical purposes. On the other hand Lange, 
Schulze, Godet, Huther, B. Weiss, &c., on the continent, 
and Sanday, Hort, and Bernard in this country, contend 
for the genuineness. And the Kursgefasster Commentar, 
(Riggenbach and Zéckler, 1898), which is the latest and 
most impartial utterance on the subject, after revi 

the arguments Zro and con, arrives at the conclusion that 
though there are many things which make it difficult 
to believe that we have here letters of Paul as they left 
his hand, and it may be necessary to suppose that 
genuine letters have been put together by a disciple of — 
Paul, Luke, or Timothy himself, ‘the Apostolic authority 
of our letters, guaranteed by the demonstration of the 
Spirit and of Power, is not in the least affected. baeigd 
are and remain an authentic part of the Canon.’ 

This decision is so important and so sufficient that the 
discussion of the genuineness becomes one of only 
secondary interest. Our three letters not only contain» 
certain passages which are among the priceless treasures 
of Scripture (e.g. 1 Tim. ii. 3-7, iii. 14-16, vi. 14-16; 
2 Tim. ii. 1-13, 19-26, iii. 16, iv. 6-8;. Titus ii. 11-14, 
iii. 4-7), but they lay stress on certain aspects of truth 
which are nowhere more happily enforced. The practical 
and ethical side of Christianity, never separated from faith 
in the saving truths, is emphasized in the importance of 
good works. Church officers must be good; all the 
ground is cut away from the corrupting notion that the 
bad character of the clergy does not hinder the grace 
which they administer. Faith is closely bound up with 
a good conscience, and love, and other virtues; and the 
gift of eternal life appears almost as a reward of good 
living, a point which, however liable to abuse, is essential , 
in preserving the church from antinomianism (1 Tim. vi. 
18 f. ; 2 Tim. i. 16-18, ii. 4-6, 11, 12, iv. 7) Then there 
are certain words and ideas which are key-notes of these — 
Epistles, e.g. godliness, sobriety, gravity. And if we 


INTRODUCTION | 8 


a to conceive é Paul's doctrine as a whole, we shall find 
that the peculiar emphasis of these letters is needed to 
give to his thought balance and completeness. If it were 
established that the authorship and phraseology were 
not Paul’s, we should still have to believe that the point 
of view which is adopted in these letters was familar to 
him, and was impressed on such disciples of his as Luke, 
Timothy, and Titus. 7 

But though it is only of secondary interest, and cannot 
affect the canonical value of the Epistles, it is well to 
understand the grounds on which the genuineness is 
questioned, especially as the present commentary does 
hot take sides in the controversy, but endeavours to put 
into the student’s hands the arguments by weighing which 
he may decide for himself, whether, or in what sense, 
these letters came from the hand which wrote Romans, 
I and 2 Corinthians, and Galatians. 

The writer’s own position need only be so far stated as 
to enable the reader to make allowance for the personal 
equation. I feel to the full the weight of the objections 
which, since the time of Eichhorn, have been brought 
against the genuineness ; and in the course of the com- 
mentary these objections sometimes recur with over- 
whelming force. But on the other hand the sign-manual 
of Paul is so unmistakable in the personal notices, in 
certain suggestions of doctrine, and also in the use of 
many of his favourite ideas, that, if the only alternatives 
“were to ascribe the letters to Paul or to regard them as 
a fabrication having no connexion with his pen, I should 
feel that the difficulties of believing in the fabrication 
outweigh the difficulties of accepting the genuineness. 
The hypothesis, however, that certain fragments of Paul’s 
letters were worked up into this form by some disciple 
who understood his mastér’s mind, may meet the diffi-~ 
culties on both sides ; and without accepting any solution 
of the question which has yet been offered, I can well 
believe that a solution may be found in this direction. 





ae 


6 THE PASTORAL EPISTLES tea 


Now to state briefly the difficulties which, 
themselves in accepting the ie 
authorship :-— 

1. Perhaps we need not attach much impaiaaen: to 
Prof. McGiffert’s remark on the three letters that ‘the ‘ 
external testimony to their genuineness is far 
than in the case of any of Paul’s other letters’ (Apostolic 
Age, p. 399) : for if weaker, it is still quite sufficient. In 
the very earliest Christian literature that has come 
to us, Clement of Rome (95 A.D. ) shews traces of knowing 
1 Timothy (Clement’ s first Epistle, vii. 3. xxix. I, liv. 
second Epistle xii. 1, ‘the day of the appearing of God’: 4 
1 Tim, vi. 14; 2 Tim.i. 10,iv.1,8; Titus ii. 13, and also ch: 

xix, and xx. 6), and there are in his two letters echoes 

2 Timothy (e.g. 1 Clem. v. 6, xxvii. 3; 2 Clem. vil. 3), 
while the phrase, ‘ ready unto every good work,’ 1 Clem, 
ii. 7, must be a quotation from Titus iii. 1. In Polycarp 
there is a distinct quotation from 1 Tim. vi. 7, wo ® ‘A 
beginning of all evils is love of money ; knowing there- 

fore that we brought nothing into the world, but not even 
have we anything to carry out of it, let us pee 
armour of righteousness’ (ad PAilép. iv, I); and. 

the Latin version of xii. 3 we read, * Pray for all s: 

pray also for kings and powers and princes’: cf. I 

ii. 1, 2. Indeed, echoes of 1 Timothy can be eran all 
through chapters 5 and 6 of this Epistle of Polycarp. 
Similar echoes of 2 Timothymay be traced; e.g. inch. v. 2, 
‘We shall reign with him if we are faithful’ (cf. 2 Tim. ii. 
11, 12), and in ch. ix. 2, ‘ For he did not love this present 
acalas using the very phrase of 2 Tim. iv. 10, In 
Ignatius there are echoes of 1 Timothy, e.g. in ad Eph 5 
x. 1, or ad Smyrn. xiii. 1, ‘ Virgins that are called Y 
which can only refer to 1 Tim. v. 3, 11; there are also 
echoes of 2 Timothy in ad Smyra., €.g. ch. : and ch. x, and 
the unusual word ‘ refresh’ of 2 Tim. i. 16 occurs both in the 
Smyrnean letter and in the Ephesian, ch, ii. 1; there are _ 
fainter echoes of Titus in ad A/agnes. vi, 2, ‘an ensample’ ; 


’ 


‘ 


INTRODUCTION 7 


ad Trail. iii. 2, ‘demeanour.’ In the Letter to Diognetus, 
ch. xi. p. 3, itself a sermon rather than a letter, but one of 
the most beautiful of those first Christian writings, the 
unknown author shews signs of knowing 1 Tim. iii. 16, 
for he has a kind of ‘quotation from memory’ of it: ‘ Who, 
dishonoured by the people, preaches by the Apostles, was 
believed on by the nations.’ 

Aristides, the earliest apologist, Justin Martyr, Athena- 
goras, and the Letter of the Church of Vienne and Lyons, 
all shew some acquaintance with our three Epistles. 

On the other hand Marcion, Basilides, and the other 
earliest heretics rejected the Epistles, though Tertullian 
(adv. Marc. v. 21) certainly implies that Marcion already 
knew the letters and rejected them from heretical motives. 
Tatian also rejected the two Timothy letters, while he 
accepted Titus. 

It is not until the second’ half of the second centuty~ 
that we find the three Epistles recognized in the Canon 
of Pauline letters by Irenzeus, Clement of Alexandria, and 
the Muratorian Fragment. But considering the brevity 


and the personal character of the letters, it must be owned 


that the external testimony is quite sufficient, and Eusebius 
might well reckon them among the accepted canonical 
writings (A7s¢. Ecc/. iii. 3.5 3 25.1). And as from Tatian 
to the beginning of the nineteenth century no doubt was 
€ver cast upon them, we may confine ourselves to the 
internal difficulties, which from the time of Schleiermacher 
have been brought into constantly clearer relief. 

2. A careful reader will be conscious of a decided change» 
in the general doctrinal position as compared with Paul’s 
earlier letters. Not only, as already observed, is stress laid 


on good works, but faith, which to Paul was the root of 


everything, here loses its unique significance and is almost 
reduced to a place side by side with other virtues. We 
say ‘almost,’ because Paul’s view of faith is constantly 
suggested (e.g. 1 Tim. i. 2, 4, iii. 9, v. 8, 12, vi. 12; 2 Tim. 
iv. 7; Titus iii. 5), but on the other hand it is frequently 










8 THE PASTORAL EPISTLES 


reduced in value (e.g. 1 Tim. ii. 7; 2 Tim. . 
Titus i. 13; also 1 Tim. iv. 6) by being coupled 
things, and is sometimes omitted, as in Titus ii. 
a way which is very puzzling, assuming Paul to be the — 
writer. Yet, as Riggenbach (in Kuragefasster Commen- 1 
Zar, p. 8) maintains against Holtzmann and yon Soden and 
Dr. Bernard, faith in these letters always retains ‘its 
subjective meaning, and it is never necessary to adopt 
that meaning which became common in the second y 
of fides quae creditur, i.e. a creed rather than an act of 
the soul. The word which here takes the place of faith 
in the other Pauline letters is ‘ godliness” (piety), a word — 
which occurs eleven times in these three, but not at all 
in the remaining, letters of Paul. This gives ‘some 
colour to Prof. McGiffert’s remark, that if Paul wrote 
these letters he had given up ‘that form of the Gospel — 
which he had held and taught throughout his life, and 
descended from the lofty religious plane on which he had 
always moved, since Christ had been revealed in him, to — 
the level of mere piety and morality’ (Apne 

P+ 404). 

The problem presented therefore is that while Pauline 
doctrine appears (e.g. 2 Tim. i. 9-11, ii. 11 5 Titus iii. 4-7), 
the general cast of the doctrine carries us away from Paul 
to a development which during the second century became 
so pronounced that the primitive Pauline position was 
practically lost in ‘another gospel.’ LTRS. 

3. The style and phraseology, though always betraying» 
points of agreement with Paul, are not exactly Paul’s. — 
The dialectic of the other letters has disappeared, and the 
subjects are simply treated in succession, without any. 
orderly connexion. ts Wks me 

There is also a certain chill in these letters which is” 
' unlike Paul, Though writing to Ephesus, and to Crete, 
where he had himself been, there are no warm personal _ 
salutations in Paul’s manner, and the language to Timothy _ 
is hardly as affectionate as the references to him in the 


g 


: “earlier letters would lead us to expect, though, especially 

in 2 Timothy, the circumstances would seem to demand 
even an increase of affectionate expressions. 

Then it must be owned that the references to the false / 

teachers are not quite in Paul’s manner. They are 
denunciations rather than refutations: they do not 
discriminate, but they mingle antinomian and ascetic, 
spiritualistic and legalistic, tendencies in one common 
condemnation. The writer does not attempt to refute the 
heresies, as in Corinthians, Galatians or Colossians, by 
revealing the sacred mysteries of his gospel and shewing 

the spiritual principles of the cross, but he appeals to a 

deposit of truth which is handed down as a safeguard 

against all heresies of whatever sort. This is like 2 John, 
and like Polycarp, but not like Paul. 
_ Then as to phraseology. There are in these three _ 

letters 171 words or phrases which are not found else- Y 
where in Paul, that is an average of one to every verse 
and a half. It is true that each letter of Paul’s betrays 
many new expressions; but the comparison with the 
Pastorals may be thus exhibited— 

Pastorals, I in 1-55 verse; 
2 Cor., 1 in 3-66 verses; 
Rom., 1 in 3°67 verses; 
Gal., I in 5-14 verses; 

I Cor., I in 5-53 verses. 

But in addition there are phrases borrowed from Latin , 
(e.g. gratias habeo, 1 Tim. i. 12; 2 Tim. i. 3); there isa 
curious tendency to leave out the article; there is a 
marked omission of certain words which Paul much 
affected, and a love of words compounded with ‘house,’ 
‘witness,’ and ‘lover of.’ Again, while the phrase ‘God 
our Saviour’ appears several times, Paul’s favourite, ‘the ¢ 
God and father of our Lord Jesus Christ,’ does not appear 
at all. 

In the notes an attempt is made to point out all these 
peculiarities of expression (the reference is of course 


INTRODUCTION — 9 





10 THE PASTORAL EPISTLES 


always to the Greek and not the English words), so that 
the reader may form an independent judgement of their 
bearing on the question of the Pauline authorship. They 
are very interesting and very instructive; for they raise 
the question how far it is possible for a man, in the course - 
of five or six years, to change his general vocabulary; to 
adopt new expressions, new conjunctions, new casts of 
sentences; and to entirely drop others which have bee 
customary and even favourite forms. 

Riggenbach, after carefully enumerating all the peculiar- 
ities, affirms that they do not suffice to settle the question 
of authorship. On such a subject it is absurd to be 
dogmatic ; guot homines, tot sententiae.” 

4. The greatest difficulty has been found in the indi-\ 
cations of a developed church organization, an ordained 
episcopate, a tradition of apostolic doctrine, a conception 
of the Catholic Church as the pillar of the truth, an 
insistence on baptism, an indication of incipient liturgies. 
If these things are found in these Epistles it must be 
owned that the Epistles cannot belong to the Apostolic 
Age, but must be brought down into the second cen- ~ 
tury, when for the first time these developments appeared. 
That there is language which -might seem to refer to 
these things every one must admit. The exegesis of 
this language therefore becomes a critical question, for 
on it turns the genuineness of the Epistles. The view 
taken in the ‘following commentary is that indications 
of these later developments are not indisputable in our 
letters. 

(1) The church organization is still! the congregational 
order, which appears in the other Pauline letters ‘and in 
Ignatius : the church always means the local society of 
believing souls. (2) Bishop and presbyter are identical 
terms; and only two orders of ministry are known, viz. 
elders (bishops) and deacons, though here for the first 
time appears side by side with deaconesses an order of 
Church Widows. The monarchical episcopate (i.e. the 


-~ 





= ’ 
INTRODUCTION It 


minister of the congregation as the centre of unity and 
the representative of Christ), so familiar to Ignatius 
in the beginning of the second century, is not yet 
known. The ‘bishop’ of 1 Tim. iii. 1-6 is evidently 
the elder of ch. v. 17 and of Titus i. 5, 6. If in these 
~passages ‘the bishop’ is mentioned in the singular, it is 
only as the particular example of the class. To regard 
Timothy and Titus as bishops is wholly unhistorical, 
and nothing in the letters gives colour to the fiction. 


' The two appear as representatives of Paul, as evange- 


lists discharging a temporary mission, and not as 
bishops permanently attached to special churches. The 
late tradition which made Timothy bishop of Ephesus, 
and Titus bishop of Crete must not be allowed to dis- 


- credit the authenticity of these letters any more than 


the equally uncertain tradition which made Peter bishop 
of Rome can be allowed to accredit the papal claims. - 
(3) As for the tradition or deposit of apostolic doctrine, 
though the words are identical with those subsequently 
used, as indeed they were borrowed from these Epistles 
by the church in later days, they do not bear here the 
meaning which they afterwards acquired. The usage 
here, suggesting a certain body of truth and type of faith 
which could regulate the belief and practice of the future, 
stands intermediate between the Pauline notion of faith 
and the work of the Spirit on the one hand, and the 
church teaching of an external canon of truth, ora formu- 
lated creed, on the other. And this expression and its 
underlying idea point therefore not to the second century, 
but to the later part of the first century and the immediate 
disciples and successors of Paul. (4) Though the 
church betrays a tendency to be something more 
than the local community, the crucial passage, 1 Tim. 
iii. 15, does not shew any real departure from the 
‘conception in Paul’s other letters, and is not so near to 
the catholic conception as the ‘one body, one spirit’ of 
Ephesians. (5) The place of baptism in Titus iii. § is 









about the Lord’s Supper shaw’ how far the age c f 
letters is from the dawn of Sacramentalism. And | ; 
(6), the slight traces of liturgical uses are fanciful, and, if 
established, there is yet nothing to shew that such hymns — 
and canticles were not in use from the apostolic days (cf 
Matt. xxvi. 30; Eph. v, 19). ee 

Under this head then we have to conclude that the © 
difficulty is not of the kind that would bring the Epistles 
down into the second century, though it may make it e 
difficult to believe that we have here the Bott teal yi 
St. Paul. to): 

5. Baur’s contention that the heresy redial to in oe 
letters is the second century Gnosticism is now no 
maintained. To see in the ‘endless genealogies’ a refer 
ence to the AZons and Emanations of the V. 
Gnosticism would hardly be plausible at all, but for the — 
phrase ‘antitheses of the falsely-called Gnosis’ in x Tim. vie 
20, which suggests the well-known antitheses of 

But as there is ‘no specific reference to the later. Gnos- jr. 
ticism, but everything implies that these heretics are — 
Jewish, and occupied with questions of the law, and 
as there are sufficient reasons for believing that the — 
Gnostics and their Gnosis go back to the early days of 
Christianity (cf. St. John and Cerinthus, and the doctrine of 
the Nicolaitans), it cannot be maintained that 
in the substance of the false teaching here pushes us 
decisively beyond the age of Paul, though, as we have 
admitted, the manner in which the writer treats: the 
heretics is not quite Pauline. AY seit 

6. The difficulty of finding a place in the life of Paul, 
as it is recorded in the Acts and other Epistles, for these 
three letters is certainly a prima facie argument 
their genuineness. Mosheim in vain tried to locate them 
in the three years of ministry at Ephesus (Acts xix. I-10). 
The effort failed for this reason: the style and character 


INTRODUCTION 13 


of the three letters are so homogeneous and so distinctive 

_ that none of them can be sandwiched in between other 

_ letters of Paul, and Mosheim’s argument required us to 
make them contemporaneous with Romans and Corinthians. 
Mr. Vernon Bartlet in his Apostolic Age (1900) has revived 
the attempt to find’ a place for the Epistles in the 
known life of St. Paul. He suggests that ‘when Paul left 

_ Ephesus for the last time, about Pentecost, i.e. early 
summer in the year 55 (56)... he not only sent for the 
disciples and exhorted them (Acts xx. 1), but also begged 
Timothy to stay on for a time and repress unwholesome 

_ tendencies, which had their roots in Jewish prejudices. 
Mr. Bartlet suggests that 1 Timothy was written ‘on board 
ship after leaving: Miletus (Acts xx. 38), to supplement 
such hurried instructions as Paul had been able to give 
his lieutenant before sending him to Ephesus, and he 
brings 2 Tim. iv. 20 into the First Epistle, and applies it to 
the same occasion (A fostolic Age, 180-182). 

His explanation of Titus is that in the last voyage to 
Rome, ‘when we read of Paul’s considerable stay at Fair 
Havens, “nigh to which was a city Lasea,” waiting for a 
change in the wind,’ we have that stay in Crete referred 
to in Titus i. 5; ‘And Paul the prisoner left Titus to carry 
out the work thus hastily begun.’ The letter to Titus is 
thus dated early summer of 59 (60). 

The contrast between the tone of 2 Timothy and Philip- 
pians Mr. Bartlet seeks to explain by tracing a gradual 
lessening of hope during the two years’ imprisonment in 
Rome, from Colossians and Ephesians to Philippians, 
and from Philippians to 2 Timothy. 

Mr. Bartlet’s reason for making this fresh attempt is, 
that he feels the two great difficulties which have to be 
encountered by the theory of a second imprisonment, viz. © 
(1) the absence of all resentment against the Govern- 
ment such as the massacre of 64 would leave behind 
(cf. 1 Tim. ii. 2), and of any reference to the stirring 
events in Palestine from 66 onward; (2) the comparative 







ee 
14 THE PASTORAL EPISTLES — ; 


youthfulness attributed to Timothy (2 Tim. i seal 1522), 
~ seeing in 67 he had been known to Paul for Cighteen 
years and was thirty-eight or forty years ofage. = 
But Mr. Bartlet’s attempt seems to be wrecked on the 
fact that his theory would require the interposition of — 
Ephesians, Colossians, Philippians, and Philemon between — 
the writing of 1 Timothy and 2 Timothy; that is to say, — 
it makes the impossible demand that the style and ter : 
minology of the Pastorals should be a habit which is — 
taken up and laid down at will. The only justification — 
of a Pauline authorship seems to me to lie in the conten- 
tion that in the last four years of his life, when all three 
letters were written, the Apostle’s letter-style had under- 
gone a decisive and consistent change. di 
Another effort has also been made by the Rev. W. E 
Bowen in two essays, entitled Zhe Dates of the Pastoral 
Letters (1900), to reverse the judgement of Lightfoot, and 
avoid the supposition of a second imprisonment. But if 
Mr. Bartlet has failed to establish his contention, Mr. 
Bowen by his advocacy has rendered the contention more 
suspicious than ever. His argument demands two suppo- 
sitions, (1) that Paul’s moods were so variable that he 
said precisely opposite things within the narrowest limits — 
of time, and (2) that in the personal letters Paul allowed 
himself a freedom of utterance which he repressed in his 
letters to churches. The difference, Mr. Bowen suggests, 
is that between a bishop writing a pastoral to his clergy 
and sending a private letter to his archdeacon. But it 
will be observed that this method of vindicating the 
Pauline authorship of the Pastorals is suicidal. We may 
gain the Pastorals, but we lose Paul. The changeable 
temper and the diplomatic guile, which are ‘attributed to 
the Apostle, reduce his authority and importance as a 
teacher to such a level that there would be no longer any 
motive for ascribing any letterstohim. Theonlyh 
justification of the letters therefore must be sought in 
weight of Paul's release from the first imprisonment after 


~ 






INTRODUCTION 1 


two years (cf. Spitta, ‘The Two Roman imprisonments of 
- Paul’ in his History and Literature of Early Christianity, 
i. 3-108). By this supposition three, or even five, years 
may be added to the life of the Apostle, and in that 
_ period the events referred to, and the occasion for writing 
the letters, may be found. This theory was adopted by 
Lightfoot and Hort, and is defended by Dr. Bernard 
and by Th, Zahn in his Mew Testament Introduction, 
i. 435, 1897. And yet this last, and necessary, hypothesis 
’ does not remove, but rather, as Mr. Bartlet sees, increases 
another set of difficulties, viz. : 

7. The Timothy of these letters appears on the whole 
rather as a young worker and even a recent convert than 
as a tried companion, which the date would require him to 
be. It is strange to find such references to his conver- 
sion and appointment to office, which happened fourteen 
years before, as occur in 1 Tim. i. 18,iv.14. Equally odd 
is the reference to his youth, which, appropriate enough 
in 1 Cor. xvi. 11, seems suspicious when fourteen years of 
service have passed away. Then the injunction to drink 
wine, 1 Tim. v. 23, which we may be sure was a real 
recommendation of Paul to his disciple (for what forger 
would have dreamed of such an invention ?), yet comes in 
very abruptly where it stands. Again, how abrupt and 
even cold the conclusion of the letter is, addressed to one’ 
so loved and trusted as Timothy, in comparison with 
Paul’s lingering and affectionate manner in closing his 
letters! It requires too a certain ingenuity, as the com- 
mentary will shew, to justify the references to Timothy’s 
early youth and to the early persecutions, 2 Tim. i. 6, 
ili. II, 14, coming as they do so late on in the mutual 
relations between Paul and Timothy. There is also in 
the tone of self-defence, 1 Tim. i. 12, ii.7; 2 Tim. i. 3, 11, 
though eminently characteristic of Paul in writing to 
communities, something inappropriate, when he is writing 
to his own son in the faith whom he had known and loved 
for years. = 


16 THE PASTORAL EPI 










which carry their genuineness on their pi \ 
such a kind that it is psychologically impossible to im 
a forger conceiving them. T2325 
In view then of these difficulties, some slight, rs 
serious, but in their totality occasioning great 
in accepting the genuineness of the Epistles, we may | 
tempted to fall back on the view advanced by 
Hesse, favoured by Harnack, and adopted get] 
Prof. McGiffert, that ‘we have in the Pastoral Epis 
* authentic letters of Paul to Timothy and Titus | 
over and enlarged by another hand. The i nt 
the analysis may be suspicious; but as it is a | 
meeting the difficulties, and of retaining Paul peony’ 
also, in a sense, retain the letters, it is worth wearing 
An 2 Timothy, thinks McGiffert, we have two letters com- 
" bined by a later hand; and the combination is plain on 
the surface, because up to ch. iy. 9 the whole point is to 
direct Timothy in his work at Ephesus, and yet from iv. 9 
onwards the purpose is to bring him as quickly as po 
to Rome. The two letters may be thus picked out : (a 
letter written from Rome some weeks after the lett ers: 
’ Colossians and Philemon, which gives a few i eresting 
details of the imprisonment between that time and ‘the 
end, i. 1-12, ii, 1-13, iv. 1-2, 5-8, 16-19, 21°, 10, i. 15-18. 
This interesting letter would be Paul's latest ) 
his last will and testament. (2) Another letter written 
perhaps from Macedonia after Paul had left E for 
the last time (Acts xx. 1; 2 Cor. ii, 12, Vii. §). 7 Ly 
obeyed the injunction, so that he was with Paul when 
2 Corinthi was W is letter 
on ans was written. Thi was Bi iite) 
The Epistle to Titus was originally i iii, py: Bis . 
written from Achaia, Acts xx. I, 9, about A. D. 52. ‘ 
First Epistle to Timothy shews hardly any of Paul’s 
writing, perhaps i, 3 the beginning of the 








: INTRODUCTION i7 


3 


: 


. 


there, and v. 23. With these fragments the author wrote 
a letter in the Pauline manner, as with the other fragments 
he composed the other two letters, weaving in ideas which 
he felt that his master Paul would have advanced under 
the changed circumstances of the church and of the times. 
The author, whoever he was, must have written before 


’ Polycarp and Ignatius,and, as we saw, even before Clement » 


of Rome, and therefore at the end of the first century. 
In the passages therefore which are not Paul’s we have a 
glimpse into the developing church just after the apostolic 


times. That the author was thoroughly Pauline, without 


fully understanding Paul’s inner thought, would be evident 
throughout. Schott conjectured that the author who thus; 
using Paul’s fragments as a basis, produced the Pastorals, ° 
was Luke. And it is very interesting to note the points 
of contact between our letters and Luke’s writing :— 

The phrase ‘I give thanks,’ a Latinism, 1 Timi. 12; 
2 Tim. i. 3, is in Luke xvii. 9. 

The construction for ‘ give heed to,’ 1 Tim. i. 4, iii. 8, 


_ iv. I, 13, is in Acts viii. 6, 10, xx. 28. 


The verb ‘to quicken,’ in 1 Tim. vi. 13, is only found 
in Luke xvii. 33; Acts vii. 19. 

Compare the description of the widow, 1 Tim. v. 5, with 
that of Anna, Luke ii. 37. 

2 Tim. i. 3, 5, Paul’s description of his upbringing, seems 
taken from Acts xxiv. 14. 

So the persecution, 2 Tim. iii. 11, is from Acts xiii. 50, 
xiv. 2, 19. 

The phrase ‘trusting in God,’ Titus iii. 8, is in Acts 
xvi. 34. 

The word for ‘office’ (efzscofé), in 1 Tim. iii. 1, is in 
Acts i. 20, - 2 

Also the characteristic word ‘ godliness’ of the Pastorals 
is, with the exception of 2 Pet. i. 3, 6, 7, iii. 11, only used 
by Luke. Perhaps also the mention of Luke in 2 Tim. 


_iv. II suggests that he might have been the author. 


Grau, on the other hand, thinks that Timothy himself 
c 








18 THE PASTORAL EPISTLES 


worked up these letters and tried to give expre 
some of the things which he had learnt from his be 
' master. If Schott’s conjecture could be established we 
should be able to add these compositions to Laetaed | 
Acts as the work of one of the greatest of Paul’s com- 
panions. If Grau’s conjecture were correct we should 
have something from the pen of Paul's dearest disciple. 
These conjectures, however, are ingenious rather than 
convincing ; and it is only important to insist that who- - 
ever worked up the fragments and inserted the rest of — 
these Epistles did the work in good faith, endeavouring E 
to the best of his ability, and with much success, to pre= 
serve, if not the teaching, yet the general trend of the 
Apostle’s thought. Of forgery, as we understand 0 : 
word, there can here be no question. a 
The advantage of Prof. McGiffert’s hypothesis in. that 
we escape the necessity of imagining a release from the 
first imprisonment, and we get a glimpse of Paul’s mind 
after writing Colossians and Philemon, and just before his 
execution. This certainly isan advantage, because after all 
Spitta’s argumentation there is no reference to Paul's 
journey to Spain in set terms until we come to the Mura- 
torian Fragment, and to Origen at the end of the second 
century, while the phrase in Clement of Rome that Paul 
went ‘to the term of the West’ was understood by all the 
Fathers to refer to Rome, It is also a great objection to 
the supposed extension of his life that in Spain there is no 
faint tradition of Paul having been there, and yet, con- 
sidering the eagerness of legend to attach the conversion 
of a country to a visit of an apostle, we may be sure no 
slightest hint would have been neglected. And further, 
if Paul had been acquitted on the appeal to Caesar it is 
difficult to imagine why the early apologists did not make 
use of the fact in their appeals to Roman emperors. © 
And yet the temptation to accept McGiffert’s eae 
should, I believe, be resisted. It istoo ingenious ;_ and the 
hopeless attempt to disentangle what is~ Peligeaes 


INTRODUCTION 19 
what was added by the supposed author, reduces the 
value of the whole work for the ordinary reader. 

As therefore the Pauline elements are unquestionable, 
and as it is not possible to say with confidence what, or 
if any, of these Epistles is not Pauline, I have thought it 
best to lay before the reader a brief analysis of the latest 
Introduction to the Epistles, that of Prof. Th. Zahn. 
Without attempting td refute Holtzmann in detail, he 
develops the whole argumieit in such a way as to establish 
a rationale for accepting the géuineness. In view of my 
own inability to decide between contending hypotheses, 
- or to suggest a new one, and profoundly convinced as I 
am of the spiritual value of these Epistles, I feel that the 
greatest service that I can render the reader is, after 
stating the difficulties in the way of accepting the Pauline 
authorship, to put before him the arguments of the latest, 
and a thoroughly competent, scholar, in favour of believ- 
ing, with whatever hesitation, and in spite of all objections, 
that we have here three letters actually written by Paul. 
This will form the subject of the next chapter. 


~ CHAPTER II. 


INTRODUCTION TO THE PASTORALS. 


THE two Epistles to Timothy and the one to Titus are 
described as the Pastorals (the term seems to have 
originated with Wegscheider in 1810), because, unlike the 
other letters of Paul, they are for the most part composed 
of private directions to two of his followers whom he had 
appointed to certain pastoral work, and more than all the 
other letters they describe the way in which a pastor 
should behave in the Church of God. 

These three Epistles stand closely related together in 
diction, theology, and general circtmstances; and they 
are, in all these respects, separated from the other letters 
of Paul. It is this segregation which has raised the 


C2 






20 THE PASTORAL EPISTLES — 


question of their authenticity. But to determine whether 
they are authentic, or even to understand why their | 
authenticity should be questioned, it is necessary first of 
all to examine the letters and their contents. 

First let us look at 2 Timothy, because that letter 
presents us with the richest material for determining the — 
date and the conditions under which it was written. AD 
careful reading reveals the following facts :— 

1. The writer was in prison on account of his work as 
a Christian missionary (i. 8, 16, ii. 9) at Rome (i. 17). 

2. The situation is totally different from that in the 
Epistles of the imprisonment—Ephesians, Colossians, 
Philemon, and Philippians. In Phil. i. 12-18 Paul is 
surrounded by friends who are interested in his testimony, 
and engaged, after their own fashion, in echoing it. But 
in our letter Paul is a lonely and wellnigh do 
prisoner. At one time in this imprisonment he 
secluded that Onesiphorus, coming from Asia Minor, 
some ado to find him out (i. 17). And later, when he was — 
in some touch with the brethren in Rome (iv. 21), he was 
still far from enjoying that full intercourse which is re- 
flected in the other letters of imprisonment. 

Again, in Philippians he was looking forward to release 
and a further ministry : here he speaks of his course as 
finished. His one prospect is the promised crown, and he 
is writing to his younger friend with the intention of com- 
mitting to him the task which he himself was laying down. 

3. This complete change can hardly have taken place 
in the course of the two years’ imprisonment, and we are 
therefore led to suppose that this is another and a later 
imprisonment. And the reference to the former trial 
which ended in an acquittal is tolerably clear (iv. 16, 17). 

Further marks are not wanting which suggest that the 
interval between the first and second imprisonment, of 
which we should know nothing but for tradition, and the 
Pastoral Epistles, was the most fruitful period of the 
Apostle’s life. After that deliverance, of “SS Scripture 


es 
“or 





ee eee 


INTRODUCTION 23 


elsewhere says nothing, Paul apparently fulfilled his 
intention of visiting Spain; otherwise he could scarcely 
have spoken of having finished his course (iv. 7). He 
reached the Gentiles in a more abundant way than ever 
before (iv. 17); and from his prison he had managed to 
dispatch missionaries to Gaul and Dalmatia, two countries, 
the evangelization of which we should not otherwise know 
from Scripture (iv. 10). 

But his journeys in this interval had been not only to 
new regions but also over the old ground. He had been 
at Miletus, where he had left Trophimus sick, and at Troas, 
where he had left a cloak which he wanted before winter, 
and some books and papers (iv. 20, 13).. Apparently he 
had ‘only recently left Timothy in tears (i. 4) before com- 
ing to Rome on the journey which ended in this final 
imprisonment. 

4. The letter therefore seems to be sent to the dear 
younger companioa, whom he had unwillingly left behind, 
to urge him to come quickly to Rome. If legend is right 
in regarding Iconium as the home of Onesiphorus (i. 16), 
Timothy was probablyat Iconium. He was notat Ephesus, 
the scene of his old ministerial labours, or Tychicus would 
have been commended to him there (iv. 12), He would 
have to pass through Troas (iv. 13) in order to come to 
Rome. At Troas in all probability Paul -had encoun- 
tered Alexander the coppersmith, and he felt it necessary 
to warn his subordinate of Alexander’s ways (verse 14). 

5. The letter is a last testament. The writer feels that 
he may not be living, though he hopes he may, when 
Timothy arrives. He writes down his most important 
directions to his successor, in case they should not meet 
again, how Timothy must take up the fight in defence 
of the truth, and resist the threatening invasion of errors. 
The charge is solemn and pathetic (iv. 1-18). ‘Come 


quickly to me, my son,’ says the dying man; ‘but if you. 


cannot come in time, I leave you these final injunctions 
that you may carry on my work.’ 


>? 


a2 ‘THE PASTORAL EPISTLES ~ 


6. And quite in harmony with its character of a dying 
testament, the letter harks back to the early days and the 
first experiences. Paul had been thinking it all over— 
Timothy as a young man at Lystra, with his pious Jewish — 
mother and grandmother, and heathen father; the perilous’ 
experiences in those far-gone missionary tours, at Antioch, — 
Iconium, and Lystra. The childhood of his beloved son 
occurs to him; he thinks ofall the grounding in Scripture 
which the mother and the grandmother gave the boy 
before the news of Jesus the Messiah reached them. It is 
an old man speaking to a young man, a dying man to one — 
who spiritually is to be his heir.~ It is a pathetic fallacy 
that when a father or a pastor has known a young man 
for years, as the relative ages remain fixed, the elder 
always thinks of the younger as still young. We are told 
of an old woman of 90 who heard of the death of her 
firstborn at the age of 70, and exclaimed: ‘Ah me! I 
always said we should never rear her.’ This is the situa~ 
tion which the reader finds implied in the Second — 
to Timothy. 

Turning to 1 Timothy we find that the notes of time 
and circumstance are more scanty, But at the outset the 
similarity of style to that of 2 Timothy, and the decided 
gap which separates the Pastorals from the style of the 
other Pauline Epistles, gives a strong prima facie reason 
for placing this letter too in the period which we are 
obliged by the Pastorals to posit between a first and — 
imprisonment of Paul. 

In this letter the writer is not a prisoner, nor peseeer es 
sive of arrest, for he hopes soon to join his correspondent 
(iii. 14, iv. 13). But he is on a journey, or contemplating 
a journey, into Macedonia (i. 3), and his object in writ- 

ing is to induce Timothy to remain, apparently against 
his will, in Ephesus. Paul gives him directions for carrying 
out the task with which he had entrusted him in that city 
and the district round it. This journey cannot be, as Hug 
maintains, and as Mr, Bartlet’s view requires, that of Acts 





= = « ~ > 


INTRODUCTION 23 


xx. I, for we infer from 2 Cor. i. 1 that Timothy ac- 
_ companied Paul on that occasion (cf. Acts xx. 4; 2 Cor. 
1.8, vii. 5). It is difficult to see how Hug can evade this 

fact. Nor is it possible, with Reuss and Wieseler, to 

suppose that this letter could have been written during a 
_ temporary absence in the course of Paul’s three years’ 
_ ministry at Ephesus. For, not to mention that Acts gives 
no hint of such an absence, Timothy would not need 
directions of this kind when he was engaged in work 
_ side by side with his master. 

Here, then, as much as in 2 Timothy, the authenticity 
of the Epistle can only be successfully maintained by 
referring it to that period of liberation, travel, and labour, 
between the first imprisonment at Rome and the last, for 
which the Pastoral letters are our sole authority. 

The task which Timothy is enjoined to discharge differs 
essentially from that referred to in the Second Epistle ; 
there he was, like his master, an evangelist (2 Tim. i. 6), 
and his function was to carry on the missionary labours of 
the dying Apostle ; here his function is a special office of 
administration which was committed to him for a time in 
the absence of Paul, and from which, it would seem, he 
was only too anxious to be released. The function was 
that of organizing and administering churches in Ephesus 
and the neighbourhood. He had to settle the character 
and qualifications for the offices of elders and deacons; 
he had to arrange the very delicate question of the relation 

_of widows to the church; he had to order the public 
services; he had to see that the elders were duly sup- 
ported and honoured; he had to control the teaching, to 
avoid the useless and secure the salutary doctrine. 

Even in the time of Eusebius (Zcc/. Hist. iii. 4, 6.) 
this office was regarded as an episcopate, and Timothy 
was thus supposed to be the earliest example of a diocesan 
bishop. But that isa mistake. ‘To call the position of 

_ Timothy at Ephesus episcopal,’ says Zahn (Jntroduction to 
New Testament, vol. ii. § 34, p. 421), would only be possible 












attached and confined to a particular parle ‘But 
Timothy was only a temporary representative of Paul, 
carrying out those duties of organization which Paul him- 
self had discharged elsewhere. Timothy had repeatedly 
discharged such an office before (1 Cor. iv. 17; 1 Thess. iii. 
2; Phil. ii. 19-23). The best illustrations of his office are 
found i in the similar work of Titus in Crete (Titusi. 5), and — 
in the interesting description which Clement of Alexandria 
gives of John’s work in Ephesus at a later period: ‘When,’ _ 
he says, ‘on the death of the tyrant, John came from the 
island of Patmos to Ephesus, he used to go out into the 
surrounding districts preaching, in some places to appoint 
bishops, in others to organize churches, in others to 
choose by lot some one of those who were indicated by 
the Spirit’ (Wo zs the Rich Man, 42). arur. 
This important but temporary office, which exactly 
corresponds to that of a missionary in the foreign field at 
the present day, presented peculiar difficulties. Timothy 
was a man under forty, and the older people at Ephesus 
were disposed to despise his youth. Against the dis- 
qualification of youth the Apostle set the Christian life 
which he urged his disciple to lead (iv. 12), and reminded 
him of the spiritual gift which he had received for the 
discharge of his difficult duty’. And the most ariacie 


1 It is worth noting that in speaking to Timothy as 
evangelist, and as his own fellow arr. Paul refers to ‘the 
gift of God which is in thee by the laying on of my hands” ee 
i. 6). On the other hand, in speaking to Timothy sortie ei 
iv. 14) as the administrator of churches, he refers > 
that is in thee, which was given thee by prophecy, with the laying 
on of the hands of the presbytery.’ Assuming both passages 
refer to the same occasion, on which Paul and the 
ordained Timothy together, we must suppose that the on 
emphasizes his own or the presbytery’s part in the work 
to the context. But it is not impossible that for the work of an 
evangelist, Paul the great evangelist laid his hands on the young — 





, INTRODUCTION per | 


personal touch occurs in the medical prescription which 
the Apostle gives to the ailing minister (v. 23). Other 
personal touches are conspicuously rare. But the mention 
of Hymenzus and Alexander (i. 20) connects this Epistle 
with 2 Timothy, where the personal touches are more 
frequent (2 Tim. ii. 17, iv. 14). 

The question whether the church organization implied 
in this letter-can be historically connected with Paul was 
referred to in chap. i, and must be touched onagain. Mean- 
while we gather from the letter itself that in those last 
vigorous years, with the shadow of death upon him, he 
was training his lieutenants to found and settle churches 
as he had done from the commencement of his missionary 
labours. And though with some anxiety about Timothy’s 


. steadfastness (e.g. vi. 11, 20) he clung to the belief that he 
would have in him ‘a true child in faith.’ .And, assuming 


the genuineness of the letter for the moment, we may 
surmise that he wrote down these directions with the feel- 
ing that if his hope of soon meeting again should be frus- 
trated, the letter would serve as a manual of church order, 
and possibly as a mandate of authority which Timothy 
might present to all and sundry churches according 
to need. This last requirement might explain in part the 
absence of salutations and other personal references’, as 
well as the closing benediction, ‘Grace be with you, where 
you’ is plural, and would include the societies to which this 
testimonial from the Apostle’s hand might be read. 

In the Epistle to Titus a situation is revealed for which 
we search in vain among the records of Acts (unless Mr. 


Bartlet’s doubtful suggestion were possible) or the other 


Epistles of Paul. And as, by phraseology and general 
conception, this Epistle hangs very closely with 1 Timothy 


man’s head at the beginning, while for the special work in the 


_ district of Ephesus the presbytery of the church there laid hands 


on their appointed director. This latter supposition gives by far 
the clearer account of the contrast between 1 Tim. iv. 14 and 
2 Tim. i. 6. 

i See p. 8 


- 








26 THE PASTORAL EPISTLES 


—they are as intimately conceal as 
Colossians—we may assume that, if this is a gen 
Epistle of Paul's, it gives us another glimpse into his 
career between the first and the supposed final : 
ment in Rome. Crete, Nicopolis, and, we may add, 
Artemas and Zenas, introduce us to a new cycle j in the 
Apostle’s busy life, 

This is the situation. Paul, accompanied by Titus, one 
of his own converts (i. 4), had visited Crete, and in that 
‘hundred-citied’ isle they had succeeded in gathering 
together believers, largely, as usual, from the Jewish com- 
munities. But Paul had left before the rather troublesome — 
population could be organized inte churches—he speaks 
of the Christians only as ‘they who have believed? and 
‘our people,’ not yet as churches—and he commissioned - 
Titus to remain and carry out the work which in other 
cases Paul himself had been able to achieve more rapidly 
(e.g. at Thessalonica elders were appointed after three 
weeks of ministry, 1 Thess. v. 12: cf, Acts xiv, 23). 

The work entrusted to Titus was move  satisiousthae 
that entrusted to Timothy at Ephesus in two respects. 
In the first place, the communities were newer and more 
inchoate. In the second place, the human material in 
Crete was recalcitrant. The work was hindered by many 
unruly men, vain talkers, and deceivers, who subverted 
whole families, apparently by antinomian doctrines, The 
worst of these adversaries were Jews (i. 10, 14-16, iii. 9). 
How bitterly they opposed Paul and his lieutenant appears 
from the guarded salutation with which the letter closes, 
‘Salute them that love us in faith’; evidently there were 
some who had no love or respect for the idetinscacad 
representative. 

It is because the task is difficult that the letter opens 
with a much fuller and more emphatic statement of the 
Apostle’s call and authority than was needed in writing to 
Timothy at Ephesus. And evidently it was an open | letter 
which might be shewn freely to gainsayers, —_ 


Fes 


FO ee 


— INTRODUCTION 27 


Titus’s commission, like that of Timothy in Ephesus, 


_ was only provisional, for another commissioner was on 


the way, and when either Artemas or Tychicus (frequently 
mentioned in Acts and Epistles: Acts. xx. 4; Eph. vi. 
21; Col.iv. 7; 2 Tim. iv. 12) should reach Crete, Titus was 
to be released. This seems to refute the early tradition 
mentioned by Eusebius (Zcc/, Hzs¢. iii. 4,6) and repeated in 


_ many legendary sources, that Titus was bishop of Crete. 


Released from Crete, Titus was to join the Apostle at 
Nicopolis, which means City of Victory, where he intended 
to winter. There were many Cities, marking a victory, 
which bore this propitious name. But early writers took 
it for granted that the Nicopolis mentioned here was the 
one which marked the scene of the battle of Actium, on 
the Ambracian Gulf. One would like to think that the 
Apostle spent a winter in the city which was afterwards 
rendered illustrious by the teaching of Epictetus, the Stoic 


* philosopher who, among the heathen, stands nearest to 


the great Apostle. 

If we may suppose that Titus carried out this direction, 
and met his father in the faith at Nicopolis, we can under- 
stand how he passed to the neighbouring Dalmatia on 
a mission, when Paul, returning to Rome, fell again into 
the hands of the authorities (2 Tim. iv. 10), 

The mention of Zenas, otherwise unknown, and of 
Apollos one of the best known of the Pauline circle, in 
iii. 13, seems to imply that they were the bearers of the 
present letter to Titus. 

‘The three letters,’ says Zahn (Jxtroduction, ii. 435), 
‘which we are accustomed to group together under the 
inappropriate name of the Pastoral Epistles, would have 
to be judged as unhistorical fabrications if we knew that 
the Roman imprisonment of Paul, in which he wrote 
Ephesians, Colossians, Philemon, and Philippians, had 


ended with his death.’ 


_ Apart from these letters, historical evidences for his 
liberation from that first imprisonment are wanting; and 









; ie 4 a P, 
28 THE PASTORAL EPISTLES 


while this fact has been urged as an argument against 
the authenticity of the letters, it has induced the defenders 
of the authenticity to make all, and even the most violent, 
attempts to bring the situation and circumstances of the 
letters within the period which is covered by the history - 
of Acts and the other Epistles of Paul. But while our 
authorities are, with the exception of a few uncertain hints, 
silent about a release and a subsequent period of work 
before the final imprisonment and death of Paul, we may 
fairly urge that everything in the Acts and the other 
Epistles led to the expectation of such a release. (See 
especially Phil. i. 19, 25, ii. 24, and Philemon 22, which 
shew Paul's own strong hope’; and Acts xxv. 18, 25, 
xxvi. 31, xxviii. 15, 18, which prove that even the 
world saw no probability of a fatal termination to his first 
trial.) The way in which Acts ends implies that there 
was a further period of the Apostle’s life to describe, if the 
writer should have opportunity. One may further urge 
that even if the three letters were fabrications, the author of 
them would hardly have sketched an historical background 
with references to new mission work in Crete, Dalmatia, 
and Gaul, unless his probable readers had some ground 
for believing that the Apostle, after his first imprisonment, 
had engaged in these fresh enterprises. So that even if 
the author of these letters is a pseudo-Paul, writing be- 
tween 70 and 140 A.D., he is yet a witness to the extended 
life of which we are speaking. 

To such an extension of Paul’s life and ministry the 
Epistle of Clement may be said to furnish a dubious sup- 
port. Writing about the year 96, this Roman writer, who, 
according to Irenzeus, may have been in personal contact 





* Baur (in his Pastoral Letters, p. 92) cited Acts xx. 25, ewe as 


an argument to shew that Paul cannot have visited haat ithoe 
again. But*‘no more’ does not mean ‘again’; it useaialy 
to the close and intimate fellowship of the three years which 


could be continued ‘ no longer.’ 


INTRODUCTION 29 
_ with Peter and Paul, says: ‘Let us set before our eyes 
the good apostles; Peter, who on account of misguided 
zeal endured not one nor two but many sufferings, and so 
having borne witness went to his merited place of glory. 
On account of zeal and strife Paul shewed a victor-prize 
of patience: seven times he bore bonds; was exiled, was 
stoned, A herald in the East and in the West, he received 
. the noble fame of his faith. Having taught the whole’ 
world righteousness, and having gone to the term of the 
West, and having borne witness before rulers, he was 
thus released from the world and went to the holy place, 
made the greatest ensample of patience’ (1 Clem. v. 3-7). 
This passage, by mentioning seven imprisonments, 
obliges us to add to the list mentioned in the Acts, and 
makes a second imprisonment in Rome probable. And 
‘the term of the West’ can only be understood in a 
Roman writer as the shores of the Atlantic; and thus 
Clement implies that Paul visited Spain. Mr. Bartlet 
(Agostolic Age, p.202) not only maintains that the ‘ bound 
of the West’ might, even in the lips of a writer in Rome, 
mean Rome, but he argues that Clement could not have 
imagined Paul alive after 64, since he says that the martyrs 
of the Neronian persecution in that year were ‘gathered 
to Peter and Paul.’ ‘And so,’ says Mr. Bartlet, ‘ Clement 
goes over bodily to the other side.’ And we must freely 
admit that if-Paul’s visit to Spain rested on this indeter- 
minate phrase of Clement, or if it were necessary to attach 
a high authority to the words and judgements of Clement, 
it would be hopeless to maintain that prolongation of 
Paul’s life for which we are contending. 
_ But that the journey to Spain was carried out is main- 





1 Funk, Apostolic Fathers, p. 68. ‘The term of the West was 

_ by the ancients thought to be Spain, Iberia, or Britain. (Strabo, 

ji. c. 1, 4, iii. €. 2.) Clement therefore, if you omit these islands, 

says that Paul went as far as Spain. Some scholars wrongly 

understand by the term of the West, Rome, “the place of the 

_ West where he had contended or finished his life’s course.”’ But 
the place . ; . was Spain.’ 


> 


30 THE PASTORAL EPISTLES 


tained by a constant tradition. For instance, the Marae 
torian Canon (circ. 200 A.D.) speaks of ‘ Paul setting out 
from the city to Spain’ And this seems to rest on the - 
Gnostic Acts of Peter and John, which must be dated 
about 160 A.D. In the Acts of Peter there is even a 
detail given of the liberation from the first imprisonment; 
‘the prison-guard Quartus,’ we read, ‘permitted Paul to 
leave the city when he would,’ because he himself had 
become a convert. The ecclesiastical tradition gathering 
round the Feast of SS. Peter and Paul, June 29, dates from 
258 A.D.; and in its manifold inconsistencies it cannot be 
cited as an historical testimony. It does not even decide 
whether Peter and Paul were martyred at the same time, 
But it points to a constant belief that Paul was executed 
in the persecution of Nero, and requires us to suppose 
that there was a liberation and a subsequent imprison- 
ment. And by the time of Eusebius this was an <n 
fact. 

From the fragmentary Acts of Paul, a book which 
enjoyed a high reputation in the church, we learn that 
Paul, after his first imprisonment, was for some time at 
work outside of Rome, and then preached again in Rome 
itself before he was brought before Nero and beheaded. 
On the other hand, it must be admitted that the Apocry- 
phal Acts of Paul and Peter assume Paul’s martyrdom 
on his first trial, and, as Mr. Bartlet points out, the patristic 
evidence for the journey to Spain depends wounlig gah Hem: 
xv. 28 only. 

After reviewing all the evidence Zahn (Zntrod. it. 443)e0n- 
cludes that ‘it must stand as an historical fact, that Paul, as- 
he confidently expected when he wrote Philippians,not dere 
after the composition of that letter, was liberated by the im 
\perial judgement, and afterwards both visited the 
jlands and preached the gospel in Spain before hewasforthe 
| second time arrested in Rome, and brought to execution.’ 

In accordance with this conclusion we may frame a 
chronology into which our three letters would fit :— ¥A 






INTRODUCTION 33 


a nes Vow iw 
’ 


_ | First imprisonment, 61-63 A.D. 
_ In the autumn of 63 came the journey to Spain. 
, The winter 65-66, the one spent in Nicopolis. 

The winter 66-67, the one in which Paul expected 
Timothy in Rome (2 Tim. iv. 21). 

The tradition of the Acts of Peter, that a year was spent 
in Spain, cannot be trusted. But probably on leaving 
Spain, say in 64, Paul avoided Rome, where the Neronic 

persecution had broken out, and made for Apollonia direct, 
and thence for Philippi. 

The summer of 65 might be the time that Timothy was 
engaged in his mission at Ephesus ; and we may suppose 
that Titus joined Paul at Nicopolis for the winter. In 
the spring of 66 Titus would set out for Dalmatia, and 
“Paul for Rome. During the summer Paul would be 
arrested ; and then would come the visit of Onesiphorus 
and the writing of 2 Timothy. Then some time between 
the end of 66 and the death of Nero, June 9, 68, Paul 
suffered martyrdom on the Ostian Way... According to 
one tradition Peter had suffered death on the Vatican 
Hill, in the year 65. 


We must now attempt to present the positive arguments 
forthe genuineness of our Epistles. The external authority, 
as we Saw in the last chapter, is sufficiently clear, clearer, 


for-instance, than it is for the two unquestioned Epistles,“ . 


Romans and 2 Corinthians. 

Looking at the internal evidence, the most decisive 
argument for genuineness is in the number of proper 
hames occurring in the letters, not merely as names, but 
as living persons in definite positions. A writer attempt- 
ing in later years to compose a spurious letter of Paul 
‘would either avoid proper names, or simply borrow them 
from the older Epistles and Acts. The facts in these 
letters are significant. 

_ Look at the persons introduced: Hymenzus (1 Tim. i. 
20; 2 Tim. ii, 17), Philetus (2 Tim. ii. 17), Phygelus and 


% 












32 THE PASTORAL EPISTLES ist 
Hermogenes (2 Tim. i. 15), Lois and Eunice (Tim. is : 
Onesiphorus and his house (2 Tim. i. 16, iv. 19), Crescens, 
Carpus, Eubulus, Pudens, Linus, Claudia (2 Tim. iv. 10, 
13, 21), Artemas and Zenas (Titus iii, 12), Alexander — 
(1 Tim. i. 20; 2 Tim. iv. 14). It is quite likely that this 
Alexander is ‘aot identical with the Alexander of Acts xix. 
33; the latter was a silversmith, the former a 

smith ; and the whole situation forbid’ the idea that a 
writer impersonating Paul should have conceived the 
name and character of this coppersmith, with his definite — 
antagonism to the Apostle, from the ambiguous notice — 
of the silversmith in Acts. These sixteen persons — 
are so referred to in these letters, and so unknown — 
from the other sources, that they would be the most — 
glaring instances of deliberate creation, a dangerous 
and hopeless expedient for the composer - a — : 
letter. 

Other names mentioned here occur also in the other 
sources, but, strange to say, the facts point not to fiction, but 
to a genuine situation. An imitator would not 
Demas, the honoured co-worker with Luke (Col. iv. 14} 
Phil. 24), as a deserter (2 Tim. iv .10). The reference to 
Tychicus (2 Tim. iv. 12), while quite consistent with Eph. 
vi. 21, could not have been derived from that source; if 
the writer had depended on the older letters, 
would rather have been sent to Colosse (Col. iv. 7). In 
Titus iii. 12 Tychicus is travelling with Artemas, who is 
unknown in the older sources, to Crete. ‘The brief notice 
of Apollos (Titus iii. 13) is too businesslike to be an 
imitator’s reference to that famous name. Trophimus, in 
Acts xx. 4, 15, Xxi. 29, was with Paul at Miletus ; but there 
was no suggestion in those notices for leaving him at — 
Miletus sick (2 Tim. iv. 20). In Romans Erastus was at 
home at Corinth (Rom. xvi. 1, 23); in this later tycle of © 
events he had left Corinth, and his remaining there for a 
time was a matter of comment (2 Tim) iy. 20). These — 
are minute touches of truth by which a spurious writer 


—_ 


- 


INTRODUCTION): 4g 


might easily be caught tripping, and must be regarded as 

_ strong arguments for authenticity. 

And looking at Timothy and Titus themselves, we can 
easily imagine the pseudo-Paul giving them commissions 
in the founding and ordering of churches (cf. i. Thesss 
iv. 2; 1 Cor. iv.17,xvi.10; Phil. ii. 19-23; and 2 Cor. vii. 

6-15, Vili. 6, xii. 18), but we cannot imagine him represent- 
ing the two first lieutenants of Paul in so matter-of-fact a 
light. Legendary fiction always glorifies its subjects; but 

here both Timothy and Titus appear as young men, un« 
certain of their position, despised for their youth, inclined 

_to desert their posts, and needing the earnest exhortation 
of their superior to make them in any sense worthy of 
their trust. 

It must be owned that these unconscious strokes. of 
reality greatly bias a candid- reader in favour of the 
genuineness of the letters, 

The assailants of the authenticity argue, as we saw in 
the last chapter, that the writer had two objects in view: 
(1) To carry forward the organization of the church be- 
yond the point where Paul had left it, (2) to refute certain 

errors of his time by putting the correction of them in the 
mouth of the great Apostle. ; 

But against (1) an unbiassed examination of the facts 
rather tends to shew that the organization of the church, 
with elders, deacons, deaconesses, and widows, is hardly 
in any respect:different from that implied in Acts and the 
admitted Pauline letters. 

- When an attempt is made to prop the diocesai 
episcopate, or even the monarchic episcopate (i.e. the 
supremacy of one minister over the elders of the in- 
dividual community) by the authority of the Pastoral 
Epistles, then indeed suspicion is thrown upon the genuine- 
ness of the Epistles. All through the second century 

_ there is no trace of a diocesan episcopate; and no writer 
between 70 and 170 A, D. could refer to it without an 
anachronism. ~But, as we have seen, the office of Timothy 


D 


34 THE PASTORAL EPISTLES- 


in Bphems and of Titus in Crete has thie alae 
with an episcopate at all. It was the exceptional a 
temporary commission to found and organize churches— 
a work entrusted to them as the deputies of the Apostle. q 
The indications shew that there was no intention of 
establishing either of them as the ruler of a diocese: on — 
the contrary, in each case the term of their task is from 
the first contemplated. If, therefore, we cease, in the — 
interests of the episcopal order, to press these Epistles into 
the service of a foregone conclusion, this argument against | 
their genuineness falls to the ground. _ - 

The attempt to find the monarchical episcopate in: the 
letters would, if successful, certainly shew that Paul had 
advanced considerably beyond his position in the other 
Epistles. But this attempt is as futile as the others. By 
the end of the first century, as is suggested by the ‘ angel’ 
of the church in the Apocalypse, and as is proved by the 
strong language of Ignatius about the bishop, the mon- 
archical bishop was a fait accompli; that is to say, the 
unity and orthodoxy of each individual church were 
secured by the position of a minister, called a bishop, 
who was regarded as standing to the individual com- 
munity in the relation that Christ himself stands ‘to the 
whole church. 

But of this monarchical episcopate there is no trace in our 
Epistles, and the absence of it pushes the date back to the 
earlier rather than the later stratum of New Testament — 
literature. In these letters, as a careful examination 
shews, ‘bishop’ is only another name for ‘elder.’ Called 
elders in reference to the familiar organization of the 
Jewish synagogue, they are also described as ‘over- 
seers = bishops’ in reference to the organization of Greek 
communities, a term which would be more intelligible to 
Gentiles. If 1 Tim. iii. 1-7 is compared with Titus i. 5-9, 
it becomes apparent that the writer is speaking of the 

_same officers, though in the one case he does not use the 
word ‘elders.’ The second passage proves thatthe terms : 


= 7 






a INTRODUCTION 35 


are interchangeable. From the way in which the word 
‘bishop’ is introduced in 1 Tim. iii. 1 it is evident that it 
‘is not used as yet in any technical sense, but simply as 
‘a well-known Greek term for the manager or governor of 
a society. Thus the description of character is intro- 
duced by a general proverbial saying’ to the effect that 
gto seek the office of oversight over others was to desire 

a good work, That the ‘bishop’ is the same as the 
Celder’ in this first Epistle is made clear by a comparison 
of iii. 1-7 with v. 17-22. In the first passage the 
personal life of the officer is described; in the second, 
the method of treating, supporting, ordaining him is 
suggested. 

But this use of the two terms to describe the one office, 
and the appointment of several ‘ bishops’ or ‘elders’ over 
each community, are precisely what we find in the Acts 
of the Apostles (cf. xx. 28 with verse 17), And thus 
the ‘elders and deacons’ of these Pastoral Epistles are 
identical with ‘the bishops and deacons’ of Phil, i. 1. 

If in 1 Tim. iii. 11 we are to infer that the woman is 
-a deaconess, that is no further step in organization than 
is already implied by the mention of the deaconess 
Pheebe in Rom. xvi. 1. And though the regulations 
for church widows in 1 Tim, v. 3-16 imply a new status 
for women of this sort, these regulations do not carry 
us down to a later date than the life of Paul; so far 
as it can be traced in the organization of the early church, 
“we may ascribe the institution to the author of 1 Cor. vii. 
25-40 and xi. I-16 with as much probability as to any 
one else. 


It should be added that of our three Epistles, one,) 


2 Timothy, takes no notice of church organization at all. 
If, therefore, we are entitled to refer the three to one 
‘period, one motive, and one writer, it is scarcely correct 


; 
: 





1 The Western reading up to the end of the fourth century 
was not a ‘faithful’ but a ‘human’ saying ; ive. a a proverb on the 
lips of men. 


; 


D2 






36 THE PASTORAL EPISTLES 


to say that the few passages in : Timothy and Titus, 
relating not so much to the institution of elders and 
deacons as to the character which such officers should 
bear, justify the view that a desire to defend a certain 
mode of church organization was the predominant motive 
in writing the Pastoral Epistles and attributing them 
to the pen of Paul. . 

It might raise our suspicions and suggest a later date 
if we were to suppose that the requirement for a bishop 
to be ‘the husband of one wife’ (1 Tim. iii. 2 and Titusi. 6) 
must be interpreted as forbidding a second marriage to 
the clergy. By the time of Tertullian this reference was — 
generally allowed. And a mere hint at a higher morality — 
for ‘clergy’ than for ‘laity’ would carry us far away from 
apostolic notions and times. To Paul, at any rate, this” : 
division would be inconceivable, as the idea of a double — 
moral standard would be intolerable. But in view of the — 
command that younger widows should marry again (1 Tim. 
v. 14), it is highly improbable that the phrase ‘husband — 
of one wife’ is intended as a stigma on second marriages. 
It is well to remember that the Greek words are ‘a man 
of one woman’; and remembering, along with this, the — 
universal moral corruption in such Greek cities as those — 
of Crete or Asia Minor, and the unquestioning approval — 
of concubinage and other sexual liaisons which prevailed — 
in antiquity, the natural and historical interpretation of 
the words would treat them as a prohibition against any 
relations with women outside of a monogamistic fidelity ; 
a prohibition which applied to all Christians, just as the 
other definitions of 1 Tim. iii. 1-7 did and do, but was — 
mentioned, like the rest, in this connexion doubtless 
because there was a temptation to relax these moral 
requirements in the appointment of church officers in 
cases where wealth, influence, or personal authority — 
seemed to outbalance some venial lapses in private life. 

We may mention two other points in the picture of 
church organization presented in our Epistles that speak 


ig 
? 





# INTRODUCTION 37 


strongly for the early and apostolic date. It is evident, 


from 1 Tim. ii. 8, that there was still perfect freedom 
of utterance in the Christian congregations, just as we find 
it in the Epistles to the Corinthians. The official minister 
had not usurped the office of prayer or teaching. All men 
might pray in the assemblies; and the very vagaries of 
teaching which Timothy and Titus were to oppose are 
evidence that all men were at liberty to speak. The other 
point is equally important: several times there is mention 
of laying on of hands in the ordination of ministers. But 


_ we are still in the atmosphere of the Acts of the Apostles 
and not in that of later times, when the laying on of 


hands came to be regarded as a magical transmission of 


_ authority and power. The hand-laying on Timothy and 


Titus was accompanied and made significant by prophecy 
and prayer. It was still the time when the Spirit working 
constituted the power and authority of office; it was not 
yet the time when office, mechanically transmitted, deter- 


' tained and constituted the work of the Spirit. 


The arguments therefore against the genuineness, based 
on the church organization in these Epistles, however 


ably they may have been maintained, do not in themselves, | 


when fairly examined, subvert the ancient conviction that 


_ these letters were written by Paul. 


(z) The second motive for composing these letters on the 
part of a pseudo-Paul has been found in the refutation of 
certain false doctrines. ‘We have before us in one word,’ 


said Baur in his Commentary, ‘in the Pastoral Epistles 


the Gnostics of the second agesek especially the 


- Marcionites.’ 


It is necessary to examine the false doctrines which are 
either rebuked or foretold by the writer, in order to see if 


_ they can be reasonably explained without travelling down 


: 


1, 10-16, iii. 9-11. 


_ into the second century. 


The references should be brows together: 1 Tim. i. 
3, 4, 6-11, i Iv. 7, Vi. 3-5, 20; 2 Tim. ii. 14, 16, 23; Titus 










38 THE PASTORAL EPISTLES 


First of all, ‘the certain men’ of 1 Tim. j. 3, who e 
‘ not to teach a different doctrine ’,’ obviously are ers 
of the Christian community, and (cf. Titus i. 9) having th 
right to speak in the assembly, must be opposed by the 
teacher of the truth (cf. Titus i. 11, 13). They 
(or rather ‘admitted’) that they knew God (Titus i. 16), and 
might by sharp rebuke be restored; their mouths could 
be stopped. They were not elders or appointed teachers. 
At the same time it seems, from 1 Tim, vi. 3-10, ees al 
sought to make money by teaching their variations from 
the Apostolic doctrine (probably the word ‘ professing’ 
in vi. 21, as well as ‘for filthy lucre’s sake’ in Titus 
i. 11, points to a professional teaching and the attempt, 
by ingenious speculations, to stir the curiosity and win 
the support of the members of the church), Their error 
was not in the substance of their teaching (1 Tim. vi. 4), 
but in their setting themselves up to be teachers at all, with 
insufficient qualifications, and from a mercenary motive. 
It is evident that they did not assail the Christian 
verities ; but slipping away from the words of our Lord 
Jesus Christ, and the ethical claims which he makes 
upon the conscience, they drew their hearers into barren 
speculations, which led only to strife (1 Tim. vi. 3, 4). 
They had a propensity to disputation, profitless dis- 
putation (Titus iii. 9). They turned to the Mosaic law, 
and managed to elicit from it those endless and useless © 
questions which have occupied the Rabbinical schools. — 
The right uses of the law, love and sound morality (cf. 
1 Tim. i. 5-8; 2 Tim. iii. 15), did not interest them. But 
their delight was in the inscrutable, in genealogies, in 
Jewish eH which are described as ‘ profane res peer | 
old wives’ (1 Tim. iv. 7). 

Secondly, are we bound to identify these genealogies. 





Y"This is one. Greek word érepodidacnadey, which 
illustrated by our word, from the Greek, heterodox. 7 = 
heterodox teaching’ is almost an equivalent for the phrase. — 






INTRODUCTION a 


with the Gnostic teaching of the zons? Is it not more 
probable that the second-century writers, Irenzeus and 
Tertullian, in their resistance to the Valentinians, with 
_ the Pastoral letters before them, used the expressions of 
_ Paul in speaking of their opponents very much as we do 
“now, fitting all heresies and false doctrines into the 
_ phrases which are before us in Scripture? 

Now it may be observed that Ignatius (J/agn. 8°) directly 
quotes 1 Tim. i. 4, iv. 7, and Titus i. 14, iii. 9, against 
the Judaistic teachers of his own time, without mention- 
ing the genealogies. And all the old commentators, 

_ Ambrosiaster, Jerome, Pelagius, Ephraim, Theodorus, 
_ identify the heretical teachers of our Epistles with the 
Judaizers who are refuted in Galatians*, though Chrysos- 
tom not unnaturally sees a reference to certain Greek 
myths as well, and Theodoret fancies that 1 Tim. vi. 20 
"may refer to Gnostic notions derived from Simon Magus. 
The stress laid on the fables being Jewish (Titus i. 14), 

_ and on the contests being about the law (Titus iii. 9), and 
on the teachers being teachers of the law® (1 Tim. i. 7), 
would seem to be decisive for seeking the errors in certain 

| Judaizing tendencies. Nor are we left without examples 
of the barren way in which the Jewish Haggddoth (exactly 
rendered by the word ‘ fables’) could be treated for 
didactic purposes. The Book of /Jubilees shews us to 

_ what use the genealogies of the Old Testament were put. 
Philo calls the part of the Pentateuch between the 
Creation and the giving of the law the Genealogicum. 
The handling of these endless genealogies afforded 
boundless scope for fanciful and arbitrary spiritual appli- 
cations. _And Jerome, to cite one example, tells us of 


ee aa eee 


t “Do not be seduced by heterodoxies nor by fables (mythic 
_ teachings) ancient and useless. For if we still live according to 
Jewish law, we confess that we have not received grace.’ 
_ 2 The reference in Ignatius is equally distinct to Gal. ii. 14. 
__ ® The word vopod:dacxados is the regular word for a Rabbinical 
teacher (Luke y. 17; Acts v. 34) 












40 THE PASTORAL EPISTLES — 


a Jewish Christian in Rome who misled the 
exercising his ingenuity on the difference — 
genealogies in Matt. j. and Luke iii, 

Further, it should be noticed that the co: 
passed upon these errors is not so trenchant as the Stic 
heresies evoked. Irenzeus (i. 15, 16) treats the Gnostic 
teaching as the obscuring of the one true God, and the 
teachers as makers of idols. The tone adopted to pwards | 

these Jewish doctrines is that rather of contempt t 
of strong condemnation. The opposition is not 
between faith and infidelity (cf. 1 Tim. v. 8), but ee 
one between holy and edifying truth (1 Tim. i, 5), and — 
trivialities fit only for old: women (1 Tim. iv. 7). The 
discussions are not knowledge (1 Tim. vi. 20); they are 
foolish and ignorant (2 Tim. ii. 3). They are ‘profane,’ 
not in the sense of being blasphemous, but only in the 
sense of being not sacred (1 Tim. iv. 7). They are vanity 
(1 Tim. i. 6; Titus i. 10, iii. 9), emptiness (1 Tim. vi. 20; 
2 Tim. ii. 16), and vexation of spirit (2 Tim. ii. 23), useless 
rather than positively pernicious (Titus iii, 9; 1 Tim. iv. 8; 

2 Tim. iii. 16). They kept the hearers occupied with 
words, and prevented them from seeking solid 

The objection to them was, that they formed a ‘kind of 
entanglement which reduced the efficiency of the Christian 
soldier (2 Tim. ii. 4: cf. 1 Tim. vi. 5-11). The good 
warfare had respect to conduct and life; these empty 
dissertations produced only an idle spirit of contention. — 

This tone would not be adopted towards the serious 
heresies of Valentinus; a pseudo-Paul in the second 
century, assailing the errors of his time, would not adopt 
these almost contemptuous weapons of depreciation. 

It does not seem that these teachers are even as 
dangerous as those rebuked in Galatians. Nothing i is 
said about their demanding circumcision as a 
rite. But from Titus i. 14-16 we conclude that pancho 
much to say about things being clean or unclean. And 


perhaps from 1 Tim. v. 23 we may guess that Ll 


a ae oe 


INTRODUCTION an 


abstinence from wine a condition of church membership ; 
so that while Paul would go without wine to help others 
(Rom. xiv. 21), it might be necessary to vindicate Christian 
liberty against a dogmatic asceticism. The false teachers 
are not so much feared as warned. They are more 
a danger to themselves than to the community. Those 
whom Timothy had to oppose might be won and restored 
(2 Tim. ii. 25). The similar people in Crete were more 
incorrigible (Titus i, 10,16). If they would not listen after 


asecond or third admonition they must be ejected from 
' the community. But evidently the call is not so much to 


fear them as to fear for them. They are people who 
spiritually are out of health ; what they need is wholesome 
teaching (1 Tim. i. 10, vi. 3; 2 Tim. i. 13, iv. 3; Titus 
i. 9, 13, ii. I, 2, 8). They are not, like Gnostics, the 
inventors of a new God, but, like ordinary vain and 
conceited persons in the church to-day, ‘professing to 
know Him; by their works they deny Him’ (Titus i. 16). 

In these Epistles there seem to be some whose breach 
with the church and the faith is more serious (1 Tim. vi. 
21). Some, among them Hymenzus and Alexander 
(i. 19), having thrust aside faith and conscience had made 
shipwreck. Alexander, perhaps the same Alexander in 
2 Tim. iv, 14, had resisted the Apostolic teaching and 
incurred the Divine judgement. Hymenzus is also 
coupled with Philetus as teaching that the resurrection 
was past (2 Tim. ii. 18). With reference to this last 
heresy, there were two doctrines of which we hear in 
extra-biblical sources: one, that a man rises again in his 
children ; the other, that the resurrection is the new life 


_ after conversion and baptism. In the Acts of Thecla 


Demas and Hermogenes say of Paul: ‘And we will teach 
thee that the resurrection of which he speaks has already 
taken place in the children we have.’ And Hippolytus 
refers to Nicolaus the idea that the resurrection is 
a spiritual birth in baptism. Nicolaus (Acts vi. 5; Rev. 


di. 6, 15) obtained a certain following in Asia Minor. 


Y. hie? * 
42 THE PASTORAL EPISTLES 


From these errors the writer anticipates 
(2 Tim. ii. 16-18). By a spirit of prophecy he | : 
still further declensions (1 Tim. iv. 1). Fresh Rabin sar 
arise, ‘giving heed to seducing spirits and doctrines of 
devils” They will demand a spirituality beyond the — 
reach of earthly life in abstinence from marriage and 2 

{ 







from certain foods, i. 
A similar forecast is given in 2 Tim, iv. 3. And while 
these prophecies are not directly connected with the 
Jewish doctrines above referred to, there is an implied — ; 
connexion ; for Timothy is urged to bring all the powers — 
of the nities doctrine to resist the tendengas: which | 
are evidently already present. 
Another forecast of the future is found in 2 Tim. ii, 
1-10, But this passage refers to people generally, and | 
not specially to teachers. And while these seeming” 
Christians are foretold in the last times, it is evident that — 
they are already in the church; for Timothy is warned 
to turn away from them. It is strange that Paul, in re- 
probating the Jewish fables, should borrow his illustration 
from the Jewish fable of Jannes and Jambres; but perhaps 
this emphasizes the fact that it is of Jewish tendencies 
that he is speaking. Observe that while for the heresy 
of Hymenzus and Philetus he prophesies a continuance, 
for these seeming Christians he anticipates a speedy arrest 
and discovery. ‘To this,’ says Zahn, ‘history corre- 
sponds, but only on the supposition that these letters were 
written in apostolic times,’ The errors of the heterodox 
in 1 Tim. i. 4-10, and the abominations referred to in 
2 Tim. iii. 6-9, will be checked; on the other hand, the 
evils described in the prophecy of t Tim. iv. 1-3, and the 
heresy of Hymenaus and Philetus (2 Tim. ii, 17), are to 
be expected in the future. Now it is to be observed that 
the evils in the first two passages are not to be traced in 
post-apostolic times’, and a forger in the next century 
ee 


1 The Cerinthians and Naassenes, and the Judaizers 
by Ignatius, are quite different in their general doctrinal 





— Ss = CC 


ail 


i 


INTRODUCTION 43 


would not have seen any point in refuting them; so far 


as they are specific at all, they refer to the early struggles 
of the Judaizing party in the church, which quickly dis- 
appeared. On the other hand, the evils in the second 
pair of passages had a future, but only in the first century. 
The twofold form which the resurrection doctrine took, viz. 


‘resurrection in one’s children and spiritual resurrection 


in baptism, is to be traced in the Jewish or half-Jewish 
Christianity of Palestine, and not in the heathen-Christian 
Gnosticism of the next age. And so-with the prophecy 
in 1 Tim. iv. 1-3 (and the parallels, 2 Tim. iii. 1-5, iv. 3). 
It is true that the Marcionites forbade marriage and de- 
graded the Creator; and Encratism. and Manichzism 
betray similar ideas; it is true that in ‘ the Antitheses of ~ 
the falsely called Gnosis’ of 1 Tim. vi. 20 it is tempting 
to find, as Baur did, a direct reference to Marcion’s 
famous Antitheses. But a pseudo-Paulus, with Marcion’s 
work before him, would neither have been content to 
refute it with so slight a reference as 1 Tim. iv. 1-3, nor 
have wished to betray himself by distinctly naming Mar- 
cion’s Antitheses. Everything therefore points to these 
passages dating from before the time of Marcion. 

After examining, then, the marks of church organization, 
and the allusions to heretical teaching, which are supposed 
to bring our three letters down beyond the Apostolic Age, 
we are led to the conclusion that all these indications 
drive us back to the first century. On the other hand, 
the personal allusions, and the difficulty of finding a 
motive for the forgery, forbid the idea that the letters 
could have been fabricated soon after the Apostle’s death. 

Other disproofs of the genuineness are almost too slight 
to mention; e.g. it is argued that 1 Tim. v. 18, ‘ the 


labourer is worthy of his hire,’ is a quotation from Luke 


The heterodox teachers of the Pastorals are like the followers of 
Peter at Corinth or the Jewish-Christian teachers at Colosse, only 
they have-added to their arbitrary dogmas further myths and 
genealogical speculations from Rabbinism. 


>». * 









in 

44 THE PASTORAL EPISTLES 3h 
x. 7 (Matt. x. 10), and shews that the soundatiiae 
committed to writing. But the proverb could be easil; 
quoted by both our Lord and Paul; and the reference to. 
the law rather than to the words of Jesus i in this connexion 
proves that Paul had not the written gospel before him as 
Holy Scripture. 1a 

It has been maintained that in , Tim. vi. 12-16; s 
2 Tim. ii. 2-8, iv. 1, we have signs of a creed recited at 
baptism; and such a creed could not have arisen in the — 
time of Paul. It is true that the object of the letters is 
to cast into form the wholesome doctrine which should — 
counteract the poisonous heresies; but it is not possible — 
to shew that these pronouncements are more formal er 
credal than similar passages in other epistles (Rom. vi. 17, 
xvi. 17; 1 Cor. dv. 17, xv. 1-3; Col. ii. 6, &c.; Eph. iy. 20, 
&c.). It was natural enough that a dying apostle should — 
try to give definiteness to the great articles of faith, and 
so to make the Christian community a pillar of the truth — 
(1 Tim. iii. 15 ; 2 Tim. il. 19). It is in protest against an - 
unethical teaching that he seeks to crystallize the sound 
doctrine as fhe commandment (1 Tim. vi. 14) and the 
charge (i. Tim. i. 5, 18: cf. iv. 11). Paul had always 
thought of the gospel as a new law (Rom. iii. 27, 31), just 
as James did, but a law of liberty, a spiritual law; and 
he had regarded the Christian life as obedience to that 
law (Rom. i. 5, vi. 17, xvi. 26). On the other hand, the 
Pauline doctrines of justification and grace are 
here (Titus ii. 11-14, iii. 4-75 I Tim. i. 12-16, ii. 473 2 Tim, 
ii. I-9). 

When Baur argued that the reference to kings in 1 Tim. 
ii. 2 shewed that the date must be brought to the time 
of the Antonines, because then two colleagues wore the 
purple, we feel that we are dealing merely with trifles 
which suffice to support a foregone conclusion. 

The argument against genuineness based on the ter- 
minology must be considered weighty but not decisive. : 
It is true that there are a large number of drat were 








~~. ee. 


» ine ate 


‘ 

INTRODUCTION 48 
i.e. words that occur only in these Epistles. But in 
all Paul’s Epistles the dma& \éydpeva are very numerous; 
every active and original mind passes from one cycle of 
words to another with change of study or circumstance 
(see p. 9). And the argument is capable of being turned ; 
for one trying to write letters in Paul’s name would be 
careful to use the words of the other Pauline Epistles. The 
originality of the greetings in the letters is better ex- 
plained by Paul’s freedom and naturalness of expression 


_ than by supposing the work of an imitator, who would 


\ 
4 


x 


follow more closely his examples. 

If, therefore, in face of the high authority of modern 
critics, we assume the genuineness of the Pastoral Epistles, 
we cannot be charged with standing in an obstinate 
orthodoxy which refuses to face the facts; but rather, 
with the facts on both sides before us, we may-feel that 
the balance inclines to the traditional view. Beyschlag, 
speaking of 1 Timothy, says: ‘The man who is now able to 
ascribe it to the author of the Epistles to the Romans and 
Galatians has never comprehended the literary peculiarity 
and greatness of the Apostle.’ To this it is sufficient to 
say that Professor Sanday and the late Professor Hort 
believe that the writer of Romans and Galatians was the 
writer of 1 Timothy. It does not follow, because a man has 
‘literary peculiarity and greatness,’ that he will display 
these qualities in all his private letters. There are letters 


-of Mr. Ruskin which shew none of the style which makes 


Modern Painters immortal; sometimes he puts off the 
cothurnus and speaks like an ordinary man. Tennyson, 
though he wrote a few letters which might live side by 
side with his poéms, was on the whole quite undistin- 
guished in his epistolary style. 

And if it be said that in this little group of letters, at 
the very end of his lifé, the Apostle, if it be he, has not 
only acquited a new vecabulary of words, but adopted 
a new method of connecting his sentences, and lost the 
older harmonies of his style, we may reasonably answer: 





explain how or w nis these letters could eae 
any other hand.’ ae age 
If the argument against the genuineness should ever 

made more conclusive, and if we had to surrender 
period of shadowy history into which these letters, if 
genuine, give us a glimpse, we may console ourselves 
with the reflection that we have not lost anything essen- 
tial. The pseudo-Paul—if it was not Paul himself—has 
got quite enough of the Apostle’s manner, presents us 
with quite enough of the Apostle’s truths, and brings us” 
sufficiently into contact with the Apostle’s God, through 
the Apostle’s Christ, to make these compositions invalu- 
able to us-as theology and ecclesiology, even if they 
should lose their validity as genuine letters of Paul, 


CHAPTER IIL 
TIMOTHY AND TITUS, 


HAVING noted the intrinsic value of our Epistles, which 
can be maintained whatever view we may be forced to 
take of the authorship, and having faced as fully as 
seemed necessary the objections which lie against the 
traditional view, the alternatives which are offered to that 
view, and the line of argument by which, if at all, the 
view may be defended, we must, before entering on the 
study of the letters themselves, put together what we 
know of the two men to whom they were written. There 
is only one other letter of Paul’s addressed to an im- 
dividual, that model of tact and courtesy, the Epistle to 
Philemon: .in.that case all we know of the correspondent 
is derived from the letter addressed to him: in this case 
Scripture gives us, especially in regard to Timothy, a little. 
further information. It cannot be said that the yalue of 


INTRODUCTION vy) 





‘the letters is in the least degree affected by the character 
of Timothy and Titus, for notwithstanding a few personal 
touches, the two men remain curiously impersonal. But, 
as we have seen, the question of Paul’s authorship is to 
some extent connected with this personal factor, and if 
we are to regard that question as of any importance, we 

‘should conceive, as clearly as we can, the persons to whom 
Paul is supposed to be writing. Timothy—the name (in 

Greek, Timotheus) means ‘honour of God’—was that 

‘companion of Paul who held the dearest place in his 

affections. The great Apostle had no one ‘likeminded’ 
with Timothy who would naturally care for the state of 

‘the church, no one so unselfish, no one, as a child to 

‘a father, so dutiful to him (Phil. ii. 19, 22). The con- 

‘stant companion of his travels when he was not engaged 

‘in his commissions, this son of his was never absent but 

‘he wished him present; and when the grim stroke of 

‘death was impending, it was the dying man’s great 

concern to have this child of his spirit to close his eyes 

‘(2 Tim. iv. 9). It is this tender love of the noblest of 

‘men which illustrates the character of Timothy; to be so 

loved by Paul is a patent of nobility. 

_ But apart from this there is very little that is distinct in 
the character. He was a Lycaonian, of Derbe and Lystra 
(Acts xvi. 1, xx. 4), the son of a Greek father and a Jewish 
mother, Eunice. He was the child of many prayers, 

brought up in an atmosphere of piety. His conversion to 

Christianity was not exciting, but probably followed that of 

his mother and grandmother. He was perfectly loyal in his 

‘support of Paul, and even suffered imprisonment for his 

‘faith (Heb. xiii. 23), but he gives us no impression of strength 

or originality. He was retiring, perhaps delicate in health 

‘(1 Tim. v. 23), and certainly so youthful in appearance 

a men were apt to overlook or even to despise him 
(t Cor. xvi. 10, 11). In his letters to him Paul felt bound 

‘to admonish in order to encourage him, betraying his 

weakness by the very earnestness with which he sought 


: 
; 
E 

4 
“4 


48 THE PASTORAL EPISTLES 
21 Seed 
to counteract it (1 Tim, iv. 12; 2 Timi fic I, 15, PS 3 
iv. 1). A true Christian, he was yet a dependent one. 
Shining in the light of his master, he waned and dis- 
appeared when the great luminary was withdrawn. 
History tells us nothing further when the Epistles of Paul — 
cease, and we do not even know whether the Apostle had his — 
desire of seeing his beloved companion with him at the end. — 
The frequent references to Timothy in the Acts and 
Epistles are evidences of his constancy in work rather 
than of any striking achievement. It was in the second — 
missionary journey to the churches of Southern Galatia, in 
52 A.D., that Paul, accompanied by Silas, first came into” 






| contact with Timothy. He had, like most boys, been more 


influenced by his mother than by his father, and probably 

shared with her the Jewish faith before the arrival of the - 
Christian missionaries. His grandmother, Lois, lived 
with the family (Acts xx. 4; 2 Tim. i. §), The grand- 
mother, mother, and son seem to have ‘ believed.’ And 
Paul was so pleased with the boy that he took him at 
once asa companion. He was, by Paul's desire, circum- 
cised, a rite which, as the son of a Greek, he had hitherto 
evaded (Acts xvi. 1 ff.); for the missionaries were to go 
to many places where Jewish prejudices must be soothed *. 
Perhaps the conversion had taken place on the first 


~ 





1 Mr. Vernon Bartlet, in The Apostolic Age, thus Sstfhiee thie 
circumcision: ‘He had an excellent record among the brethren, 
not only in Lystra, but also in Iconium, its nearest neighbour ; 
and Paul saw in him the promise of yet greater i> al Accord- 
ingly he determined to add him to his staff, possibly to 
John Mark (Acts xv. 37 foll.), But to take a half-Jews who had 
never been circumcised (probably through his father’s opposition 
to begin with), through the regions that lay on his route would be 
to stir afresh the embers of a conflict which had only just eng 
There was nothing for it but to get his consent to 
law of his birth on his mother’s side, as could be « e without 
surrender of essential principle, while the motive was a and 
generous one’ (pp. 93, 94). 

This explains the contrast with the action in the case of Tite, 


al. ii. 3. 
. 


‘ INTRODUCTION og 


‘missionary journey (Acts xiv. 6), and certainly the in- 
struction in the Scriptures had been given by mother and 
‘grandmother before they had received -the Christian 
‘Gospel (2 Tim. iii. 15). But he was designated for the 
companionship of Paul by a prophetic utterance in the 
church at Derbe or Lystra (1 Tim. iv. 14), just as 
Barnabas and Saul were designated for their missionary 
journey in the church at Antioch (Acts xiii. 1). After the 
‘circumcision Timothy went with Paul to Troas, from 
which point they received the eventful call to evangelize 
‘Europe (Acts xvi. 11). It is perhaps evidence of his 
‘modest and retiring disposition that his name is- not 
mentioned in connexion with Philippi and Thessalonica. 
He was, however, taking notes of Paul’s methods in the 
organization of churches which would be wanted in later 
life. At Bercea, Timothy and Silas, when Paul went on 
to Athens, were left behind for a time, probably to make 
‘a first assay in the settlement of a young church (Acts 
‘xvil.14). And it was Timothy who was sent, ‘ our brother 
‘and God’s minister in the Gospel of Christ,’ to establish 
the Thessalonians and to bring back tidings to Paul 
(1 Thess. iii. 1, 6). On his return he joined Paul at 
‘Corinth, where in 53 A.D, we find him conjoined with 
Paul and Silvanus in the salutation of the Epistles to the 
Thessalonians. It is beautiful to see how Paul honours 
his young friend by mentioning him on terms of absolute 
eauality as carrying out the memorable work at Corinth 
2 Cor. i. 19). If he bade others not to despise his youth, 
1c himself set a notable example. Then Timothy falls 
into the background, and we only conjecture that he was 
in the journey described in Acts xviii. because we find 
that in the work at Ephesus he was still with Paul as 
Minister and emissary (Acts xix. 22) From there he 
as sent to Corinth in company with Erastus, as Paul’s 
epresentative, anticipating the more important mission 
hich he was one day to undertake in Ephesus itself, 
and Paul shews his yearning affection for him by desig- 


E 

































so. THE PASTORAL EP 


nating him ‘my beloved and faithful c 
(1 Cor. iv. 17), and his anxiety for the aa 
nature by special commendation to pre nrst 
xvi, 10, 11). Towards the end of 57 A.D. he had rejoine 
his master in Macedonia, for he was with him when 2 -orin- 
thians was written (ch. i. 1), _And he must have ¢ 
at the beginning of 58 A.D. to Corinth again, be: 
is mentioned in the Epistle to the Romans, written during 
the three months’ stay in Corinth (Acts xx. 2; enti 
21). He was among the group of apostolic ministers w 
went to Troas before Paul, and waited there for — 
his detour through Macedonia (Acts xx. 4). 
And then again we lose sight of him. He may } 
been dispatched on a mission of comfort or organizati 
to some of the new European churches; clearly he w 
not with Paul at Jerusalem, in the imprisonment ; 
Czesarea, or on the perilous voyage to Italy. But during 
the two years of detention in Rome, Timothy was Paul's 
right hand. As ‘ our brother’ he is at hand when Colossian: 
and Philemon were written (i. 1), and as a “fellow vehine ds 
he joins in the letter to the Philippians (i, 1), to — 
is shortly to be sent on one of the missic 
of inquiry and comfort (ii. 19). at 
Here we should lose sight of Timothy the satellite, as 
we should of Paul himself, but for the Pastoral Epistle: 
which, if they are genuine, must introduce us into a new 
period of Paul’s life, when, released from imprisonm 
at Rome, acquitted in all probability of complicity in 
great fire which Nero attributed to the Christians, | 
entered on a few more years of strenuous evangelism 
before he met the martyr’s death and received the crow 
In this shadowy and uncertain period, by mired 0 
light from the Pastorals, we find Timothy left, € ' 
against his will, to carry out a mission of church s 
ment and resistance to heresy in Ephesus and the ni 
bourhood. ‘Though it was but a temporary office, quit 
unlike that of a second-century bishop, resting er tit 


INTRODUCTION 51 









on the fact that he was a representative of Paul, and was 
endued with a charisma for the purpose (1 Tim. iv. 14), 
when he was left alone he was not very adequate to so 
magisterial a task, and the Apostle did what he could to 
‘sustain his authority and encourage his faintheartedness. 
But whatever might have been his inadequacy for posts 
_of danger, he was evidently fitted for the work of comfort ; 
‘and 2 Timothy, which is like Paul’s last will and dying, 
testament, is an urgent appeal to his beloved son and 
brother to come to him before the stroke of death fell. 
We do not know whether the Apostle had his desire; nor 
is it more than idle tradition which says that Timothy 
perished long after in the persecution under Domitian. 
The only other reference to Timothy is his ‘release’ in 
“Heb. xiii. 23. 
_ Thus Timothy appears, in no distinct outlines, as 
_the attendant of Paul. We have no words from his lips, 
no letters from his pen, unless the supposition of Prof. 
_McGiffert could ever be substantiated that these letters 
were compiled by him out of fragments of letters which 
he had received from Paul. Paul Joved him; that 
is all. He was a faithful and affectionate helper to the 
world’s greatest man. He is illustrated by that connexion. 
His name is imperishable because it occurs in the fierce 
light which beats upon the foundation of the church, and 
“is mentioned with affection in the records and epistles of 
“Paul ; but that light does not produce a photograph, nor 
do the lineaments which come out shew as those of a 
hero or a saint. ‘My child,’ ‘ my true child in the faith, 
thus, on the lips of Paul, Timothy comes before us for 
‘fourteen or at most eighteen years, and vanishes, never 
_to be forgotten, never to be known, loved not for his own 
‘sake, but because Paul loved him, an example of the 
power which lies in a great man to make others noble 
_and even illustrious by his presence. 


_ Titus is, if possible, less substantial than Timothy, 
5 E 2 





ye THE PASTORAL EPISTLES | fae, 


because for some unexplained reason he is not 
in the Acts of the Apostles. Marker, Graf, and 2 or 
attempted to shew that Titus is another name of | Silas. 
This cannot be maintained. _ From Gal. ii. 1 it is ay PP 























while Silas was sent rest Jerusalem (xv. 22). H s 
historical reality is established by the pel tO 
him in the two unquestionable Epistles, Galatians and 
2 Corinthians. The Pastoral Epistle addressed to Titu 

ekes out this scanty knowledge. From Galatians it appears 
that he was brought into connexion with Paul at a date 
considerably earlier than Timothy (ii. 1-4). It was in the 
journey which Paul and Barnabas undertook from Antioch 
to Jerusalem in order to establish the liberty of the ne: 
gospel to the Gentiles that Titus, a Greek convert of 
Paul (Titus i. 4), accompanied them, probably as an 
ocular demonstration to the church at Jerusalem of what 
the grace of God was doing among the Gentiles. W 
need not decide here whether this journey to Jerusalem 
was that of Acts xv. (the view taken by almost all com 
mentators) or the earlier journey noticed briefly in Acts xi. 
30 (as Prof. Ramsay maintains, St. Paul the Traveller, pp. 
56,154). Titus is only mentioned to shew that Paul declined 
to gratify Jewish prejudice by requiring him, a Greek, t 
be circumcised. This very early notice shews that 
Titus did not gain the place which Timothy held in Paul’s 
affections, it was not because he was less known to Pau! 
but only because he was less congenial. The notice i 
2 Corinthians, however, proves that if he was not a s 
of consolation like Timothy he was at least a thoroughly 
efficient lieutenant. Towards the end of the stay 
Ephesus (Acts xix) he was sent to Corinth to get togethe: 
the collection (2 Cor. viii. 6). This mission he carri 

out with zeal— being himself very earnest, he ¥ fo! 
unto you of his ownaccord (verse 17)—and with discretion: 
‘Did Titus take any advantage of you?” (xii, 18). Pauw 

was consumed with anxiety to hear from ‘Titus 


. INTRODUCTION 53° 


c. from Corinth (2 Cor. ii. 13), and could neither rest 

“nor do his work until Titus came back (vii. 6). It 

would seem that 2 Corinthians was carried by Titus to 

its destination (2 Cor. viii. 6). 

_ This is all that we know of Titus, except from the 

Pastoral Epistle of that name. He appears only as an 

honest and efficient helper of Paul, who did not come 

very near to his heart or play any important part 

‘in his life. In our Epistle five or six years have. 
passed since 2 Corinthians was written, though Titus is 

‘still represented as a subordinate whose authority men 

‘might despise (Titus ii. 15). It appears that after the 

release from the Roman imprisonment Paul, among other 

places, visited Crete. The Christian communities there 

‘needed organizing, and Paul found in Titus one to whom 

he could entrust the delicate-task. The legend which 

‘made Titus the bishop of Gortyna, resting on Eusebius’s 

‘statement that he was bishop of Crete (Hzst. Eccl. iii. 4), is 

quite inconsistent with the indications of this Epistle. 

Titus was in the island only for a time, and was to join - 
Paul that winter at Nicopolis (iii. 12). From the brief 
statement of 2 Tim. iv. 10 we learn that, probably when 

Paul crossed the Adriatic for Italy, Titus went northwards 

along the coast on a mission to Dalmatia, and there he 

disappears from history, only to reappear doubtfully in 

legend. 

It will thus be seen that, apart from this letter, Titus 
would not be distinguishable from the rest of the com- 
panions of Paul, and as the letter sheds no light upon his 
character, and reveals only the fact that his mission work 
‘was catried out in the island of Crete, we cannot say that 
it is, from the personal point of view, of any great value. 

: A genuine believer, an active and energetic deputy, 
e representative of the great Apostle, that is all we can 
say of him. He lives in history because of his relations | : 
with the world’s greatest human teacher. 





, 





CONTENTS OF THE EPISTLES 


I TIMOTHY 


1 Timothy falls into four parts :— 
I. Salutation. i. 1, 2. 


(a) A warning against certain false teachers (i. 3, 4). 
The wholesome doctrine, especially that of the law, to 

set against them (5-11). 

(4) This reference to the true gospel of Paul is strengthened 
by a recollection of Paul’s own experience of God’s 
free grace (12-17). 

(¢) For this gospel Timothy is to contend, warned By the 
example of those who have forsaken it and made 
shipwreck (18-20), 


II. Regulations of a Christian Churck. ii, iii. 


(@) Common prayer, especially for authorities, to be for all, 
as God’s grace is for all, according to Paul’ s preaching 
(ii. 1-7). 

(6) Men are all to pray in the assembly, but not women, 
who are to shew their piety by modest dress and 
silence in the church, and by faithful work at home, 
because Adam was made before Eve, and Eve tempted 
Adam (8-15). 

(6) Officers of the church—qualifications for bishops or elders 

iii. 1-7) ; 
and for deacons and deaconesses (s- 13). 

(d) Importance of the right management of the church, 

because the truth rests upon it (14-16). 


III. in contrast with a true church. iv. 


(@) False teachers who will appear, demanding asceticism 
(7-3) 3 
and matring the proper gratitude to God (4, 5). 
_ (8) Instead of bodily asceticism, godliness is to be sought 
(6-8); 
for which Paul always strives (9-11). 
_ ©) Timothy is to exercise his charisma to save himself and 
his hearers (12-16). 





his flock. v, vi. P) an 


(a) The treatment of the old and the young (v. Oe 
of widows and their 

The admission of widows into the list of church v é 
(9-16). 

The treatment of good elders (x7, 18 18), and and digging of 
them (19, 20), with admonition ‘i about Timothy's — 
personal behaviour (21-95). _ : . ‘¢ 

The conduct of slaves (vi. 1, 2). 

(5) Another blow at the false teachers 


(3-5). 
Another statement of true godliness as opposed to avarice 
(6-10). 


Another personal exhortation to Timothy to witness a 
good confession, with a noble apostrophe to God as 
only Potentate (11-17). ; 

A caution delivered to the rich (17-19). NCTM fe 

A warning against false Gnosis (20, 2r). et 

Salutation to Timothy and his church. hey 


Il TIMOTHY) eee 


After the Salutation (i, 1, 2) the Epistle falls inte ues 
parts, thus :— 


I. An exhortation to a true and fearless contention for 
the gospel. i. 3—ii. 13. 

(a) Paul's thought of Timothy and of his early training 
G. 3-5). 

(6) Reminder to use the gifts received without shame (6-8). 

(c) The exhortation grounded on the greatness oe a ‘sal- 


vation (9, To), ny 
and on the example of the Apostle (11-14). ~ 


(d) Those who ot and those who have AE 5 true to 
him (15-18 
(e) The soldier in Christ urged to be diligent i. =); and 
identified with Christ (8-13). 
II. The warfare against error and apostasy. reves 8. 
Exhortation to purity of life and doctrine in face of 


(@) present apostasy (ii. 14-26), and () mere 
yet to come (iii. r-9). 


CONTENTS OF THE EPISTLES 57 


. 
~~ Timothy, trained in the Scriptures, and following Paul’s 
: example (iii. 10-17), is to be ready to take up Paul’s 
; * work, whose departure is at hand (iv. 1-8). 
III. Conclusion; prayers, news, greetings, benediction. 
iv. 9-22. 


TITUS 


- he Salutation. i. 1-4, 


I. Directions for the appointment of elders (i. 5-9). 
The false teachers exposed (10-16), 


II. The healthy teaching applied to aged men (ii. 1, 2), 
aged women (3), young women (4, 5), young men (6), 
to slaves (7-10), 
The appearance of the grace of God as the ground of all 
(11-15). 
III. The right relation to the non-Christian world (ui, 1-8) 
The treatment of false teachers (9-11). 


IV. Directions and greetings (12-15). 






AUTHORITIES ~ 


THE following Commentary owes most to three com- — 
mentators :— 
1. Dr. BERNARD, in the Cambridge Greek Testament 
series. I owe so much to his admirable little Commentary — 
that I greatly regret to be obliged so frequently to express 
a difference of opinion. He approaches his esis with | 
certain preconceived dogmatic positions in his mind. But 
wherever he is not biassed by dogma or ecclesiastical 
tradition, he is admirably clear and full of knowledge. — 
Holding, as I believe, better principles, 1 can only wish 

that I could lay claim to a tithe of his learning and ability. 

2. Prof. VON SODEN, in that admirable series of 
Commentaries known in Germany as the Hand-Com- 
mentar. Von Soden does not accept the Pauline author- 
ship of the letters, and brings to his task the bias of 
aschool. But he is perfectly candid, and always clear; — 
so that where one is obliged to differ from him, there 
need be no confusion about the points at issue. 

3. Prof. ZOCKLER and EDUARD RIGGENBACH, in the 
Kurzgefasster Commentar. The point of view adopted 
in this Commentary is conservative, and is practically the 
same as Zahn’s in his Introduction. 

Other writers who have been invaluable are Prof. — 
McGIFFERT and Mr. VERNON BARTLET, in their books 
on the Apostolic Age, and Prof. HORT in his inestimable 
Christian Ecclesia. 

To mention all the commentators and writers who uit 
gone to produce even so small and unpretentious a work 
as this would be impossible. I am conscious that I owe 
far more to the scholars at whose feet I have sat than 
I can possibly expect the readers of this book to owe 
to me, 


| = 


THE PASTORAL EPISTLES 


I, 11 TIMOTHY:anp TITUS 


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THE FIRST EPISTLE OF PAUL THE APOSTLE 


TIMOTHY Chap. 1 


1 Pavt, an apostle of Jesus Christ by the com- Satuta- 
mandment of God our Saviour, and Lord Jesus <~hed 
‘2 Christ, which zs our hope; unto Timothy, my own 
son in the faith: Grace, mercy, amd peace, from 
God our Father and Jesus Christ our Lord. 
3 As I besought thee to abide still at Ephesus, False and 
when I went into Macedonia, that thou mightest fo-"Kine, 
_ charge some that they teach no other doctrine, ? 
4 neither give heed to fables and endless genealogies, 
__ which minister questions, rather than godly edifying 
‘5 which is in faith: so do. Now the end of the 
commandment “is charity out of a pure heart, and 
of a good conscience, and of faith unfeigned: from 
which some having swerved have turned aside 
4” unto vain jangling ; desiring to be teachers of the 
law; understanding neither what they say, nor 
ane tee: they affirm. 
8 But we know that the law zs good, if a man use 
9 it lawfully ; knowing this, that the law is not made 
for a righteous man, but for the lawless and dis- 
obedient, for the ungodly and for sinners, for 
~ unholy and profane, for murderers of fathers and 
to murderers of mothers, for manslayers, for whore- 


an 



























62 . I TIMOTHY ~ 


Chap.1 mongers, for them that defile chest ee a 
——~_ mankind, for menstealers, for liars, § for pe’ 

persons, and if there be any other ikon s 
contrary to sound doctrine; according to the ir 
glorious gospel of the blessed God, | whicle yea: ; 
committed to my trust. ‘ 

Paul’sex- And I thank Christ Jesus our Lord, who wai: 

Perience- enabled me, for that he counted me faithful, — 
putting me into the ministry; who was before a 13 
blasphemer, and a persecutor, and injurious: ‘but r 
I obtained mercy, because I did # ignorantly i in 3 
unbelief. And the grace of our Lord was exceeding 14 
abundant with faith and love which is in Christ 
Jesus. © This 7s a faithful saying, and worthy of all x; 15 
acceptation, that Christ Jesus came into the world — 
to save sinners; of whom I am chief. Howbeit 1 6 
for this cause I obtained mercy, that in me es q 
Jesus Christ might shew forth all lo i o 
on him to life everlasting. Now unto the King» 17 
eternal, immortal, invisible, the only wise God, « "i 
honour and glory for ever and ever, Amen, 

Chargeto This charge I commit unto thee, son Timothy, ! 

rene fs according to the prophecies which went before on — 
thee, that thou by them mightest war a good 
warfare ; holding faith, and a good conscience ; 19 
which some having put away concerning faith have 
made shipwreck: of whom is Hees a 
Alexander ; whom I have delivered unto Satan 
that they may learn not to blaspheme. ss 

Reguia- I exhort therefore, that, first of all, supplications, 3 


tions for 


prayer. Prayers, intercessions, and giving of thanks, be ef 
made for all men; for kings, and for all that are a 


I TIMOTHY 63 


in authority ; that we may lead a quiet and peace- Chap.2 
able life in all godliness and honesty. For this zs 
good and acceptable in the sight of God our 
_ 4 Saviour ; who will have all men to be saved, and 
- s to come unto the knowledge of the truth. For 
there is one God, and one mediator between God 
_ 6 and men, the man Christ Jesus; who gave himself 
a ransom for all, to be testified in due time. 
Whereunto I am ordained a preacher, and an. 
apostle, (I speak the truth in Christ, avd lie not ;) 
a teacher of the Gentiles in faith and verity. 

I will therefore that men pray every where, lifting Women’s 
up holy hands, without wrath and doubting. In **™ 
like manner also, that women adorn themselves in 
modest apparel, with shamefacedness and sobriety; 
not with broided hair, or gold, or pearls, or costly 

ro array; but (which becometh women professing 
11 godliness) with good works. Let the woman learn 
12 in silence with all subjection. But I suffer not 
a woman to teach, nor to usurp authority over the 
13 man, but to be in silence. For Adam was first 
14 formed, then Eve. And Adam was not deceived, 
but the woman being deceived was in the trans- 
15 gression. Notwithstanding she shall be saved in 
childbearing, if they continue in faith and charity 
and holiness with sobriety. 
8 This és a true saying, If a man desire the office Bishops 

2 of a bishop, he desireth a good work. A bishop 22\.ons, 

then must be-blameless, the husband of one wife, 
vigilant, sober, of good behaviour, given to hos- 
3 Ppitality, apt to teach; not given to wine, no striker, 
not greedy of filthy lucre; but patient, not a 

4 brawler, not covetous ; one that ruleth well his 





~ 


Oo @ 


& 


























64 -| TIMOTHY — 


own house, having his children in subjec 
all gravity ; (for if a man know not how t 
own house, how shall he take care of the chure 
God ?) not a novice, lest being lifted up with | ori 
he fall into the condemnation of the devil. Mor +4 
over he must have a good report of them wtaclitane 
without; lest he fall into reproach and the snare 
of the devil: 

Likewise must the deacons de grave, not double 
tongued, not given to much wine, not greedy of 
filthy lucre; holding the mystery of the faith in ¢ 
a pure conscience. And let these also first be 10 
proved ; then let them use the office of a deacon, — y 
being found blameless. Even so must their wives 1 
be grave, not slanderers, sober, faithful in all things. _ 
Let the deacons be the husbands of one wife, 1: 
ruling their children and their own houses well. — 
For they that have used the office of a‘deacon well 1; 
purchase to themselves a good degree, rad 
boldness in the faith which is in Christ Jesus. — 

These things write I unto thee, hoping to come 14 
unto thee shortly: but if I tarry long, that thou 15 
mayest know how thou oughtest to behave ; 
in the house of God, which is the church of the — 
living God, the pillar and ground of the truth. — 
And without controversy great is the mystery of 16 
godliness : God was manifest in the flesh, justified — 
in the Spirit, seen of angels, preached unto the 
Gentiles, believed on in the world, received up 
into glory. ae fied! i 

Now the Spirit speaketh expressly, that in the 4 
latter times some shall depart from the faith, giving — 
heed to seducing spirits, and doctrines rate tee 


I TIMOTHY 65 


2 speaking lies in hypocrisy; having their conscience Chap. 4 
3 seared with a hot iron; forbidding to marry, and c 
commanding to abstain from meats, which God 
* hath created to be received with thanksgiving of 
4 them which believe and know the truth. For 
every creature of God 7s good, and nothing to be 
'5 tefused, if it be received with thanksgiving : for it 
is sanctified by the word of God and prayer. 

6 If thou put the brethren in remembrance of The spiri 
~ these things, thou shalt be a good minister of 2a 9 
Jesus Christ, nourished up in the words of faith 
and of good doctrine, whereunto thou hast attained. 
7 But refuse profane and old wives’ fables, and 
8 exercise thyself za¢her unto godliness. For bodily 
" exercise profiteth little: but godliness is profitable 
- unto all things, having promise of the life that now 
is, and of that which is to come. This és a faithful 
io saying and worthy of all acceptation. For therefore 

- we both labour and suffer reproach, because we trust ~ 
in the living God, who is the Saviour of all men, 

11 specially of those that believe. These things com- 
[2 mand and teach. Let no man despise thy youth ; 
but be thou an example of the believers, in word, 
' in Conversation, in charity, in spirit, in faith, in 
r3 purity. Till I come, give attendance to reading, 

4 to exhortation, to doctrine. Neglect not the gift 
that is in thee, which was given thee by prophecy, 
with the laying on of the hands of the presbytery. 
15 Meditate upon these things; give thyself wholly 
| to them; that thy profiting may appear to all. 
6 Take heed unto thyself, and unto the doctrine; 
‘continue in them: for in doing this thou shalt 

_ both save thyself, and them that hear thee. 


F 






Chap, 5 
Widows. 


66 I TIMOTHY ~ 


Rebuke not an elder, but intreat dime is ather; 5 
and the younger men as brethren; the elder women 2 
as mothers ; the younger as sisters, with all purity, — 
Honour aes that are widows indeed. — But ita 
any widow have children or nephews, let 
learn first to shew piety at home, and to requite 
their parents: for that is good and acceptable 
before God. Now she that is a widow indeed, 5 
and desolate, trusteth in God, and continueth i in 
supplications and prayers night and day. ‘But she 6 
that liveth in pleasure is dead while she liveth. 
And these things give in charge, that they may be 7 
blameless. But if any provide not for his own, and 
specially for those of his own house, he hath 
denied the faith, and is worse than an infidel. 
Let not a widow be taken into the number under 9 
threescore years old, having been the wife of one 
man, well reported of for good works; if she have 1 
brought up children, if she have lodged strangers, 
if she have washed the saints’ feet, if she have 
relieved the afflicted, if she have diligently followed 
every good work. But the younger widows refuse: 1: 
for when they have begun to wax wanton against 
Christ, they will marry; having damnation, because 1 
they have cast off their first faith. And withal they 1: 
learn Zo de idle, wandering about from house to 
house ; and not only idle, but tattlers also and 
busybodies, speaking things which they ought not. 
I will therefore that the younger women marry, 
bear children, guide the house, give none occasion — 
to the adversary to speak reproachfully. For some 
are already turned aside after Satan. If any man 
or woman that believeth have bites, let em, 

















I TIMOTHY 67 


relieve them, and let not the church be charged; Chap.5 
_ that it may relieve them that are widows indeed. Br 
17 ~ Let the elders that rule well be counted worthy Elders. 
of double honour, especially they who labour in 

38 the word and doctrine. -For the scripture saith, 

3 Thou shalt not muzzle the ox that treadeth out the 

corn. And, The labourer zs worthy of his reward. 

19 Against an elder receive not an accusation, but 

20 before two or three witnesses. Them that sin 

a1 rebuke before all, that others also may fear, I 
: 





—t 


charge ¢hee before God, and the Lord Jesus Christ, 

and the elect angels, that thou observe these - 

things without preferring one before another, doing 
nothing by partiality. Lay hands suddenly on no 
man, neither be partaker of other men’s sins: 

23 Keep thyself pure. Drink no longer water, but 

| use a little wine for thy stomach’s sake and thine 

q often infirmities. ! 

24 Some men’s sins are open beforehand, going 

a before to judgment; and some mez they follow 

as after. Likewise also the good works of some are 

manifest beforehand ; and they that are otherwise 

cannot be hid. , 

6. Let as many servants as are under the yoke Staves, 

count their own masters worthy of all honour, that 
the name of God and As doctrine be not blas- 

2 phemed. And they that have believing masters, let 
them not despise ¢4em, because they are brethren ; 
but rather do zhem service, because they are faith- 

- ful and beloved, partakers of the benefit. These 
things teach and exhort. 

3 + If any man teach otherwise, and consent not to The false 


wholesome words, evex the words of our Lord ana 
ye avarice, 


iJ 
a) 


ae ee 


ee 


Appeal to 
Timothy, 


‘hath immortality, dwelling in the light, which mo ad 


68 I TIMOTHY Rial 


Jesus Christ, and to the doctrine which is according 
to godliness; he is proud, knowing nothing, but 
doting about questions and strifes of words, where- — 
of cometh envy, strife, railings, evil candies . 
perverse disputings of men of corrupt minds, and 5 
destitute of the truth, supposing that gain is ers 
liness: from such withdraw thyself. 
But godliness with contentment is great gain. 
For we brought nothing into ¢his world, and it is 7 
certain we can carry nothing out. And having 8 
food and raiment let us be therewith content. But 9 
they that will be rich fall into temptation and a 
snare, and 7zfo many foolish and hurtful lusts, 
which drown men in destruction and perdition. — 
For the love of money is the root of all evil: which 10 
while some coveted after, they have erred from the 
faith, and pierced themselves through with OF 
SOITOWS. 
But thou, O man of God, flee these things ; ; ia 1 
follow after righteousness, godliness, faith, love, 
patience, meekness. Fight the good fight of faith, 12 
lay hold on eternal life, whereunto thou art also 
called, and hast professed a good profession before 
many witnesses. I give thee charge in the sight 13 
of God, who quickeneth all things, and before 
Christ Jesus, who before Pontius Pilate witnessed 
a good confession ; that thou keep Ais command- 14 
ment without spot, unrebukeable, until the appearing 
of our Lord Jesus Christ: which in his times he 15 
shall shew, wo 7s the blessed and only Potentate, _ 
the King of kings, and Lord of lords; who only 16 










man can approach unto; whom no man hath ~~ 


- 


a7 


38 


I TIMOTHY 69 


seen, nor can see: to whom Ze honour and power Chap.6 


everlasting. Amen. 


Charge them that are rich in this world, that To the 
they be not highminded, nor trust in uncertain og 
riches, but in the living God, who giveth us richly 
all things to enjoy ; that they do good, that they 
be rich in good works, ready to distribute, willing 
to communicate ; laying up in store for themselves 
a good foundation against the time to come, that 
they may lay hold on eternal life. 

O Timothy, keep that which is committed to thy False 
trust, avoiding profane avd vain babblings, and S2°S# 
oppositions of science falsely so called: which 
some professing have erred concerning the faith. 
Grace Ze with thee. Amen. : 

The first to Timothy was written from Laodicea, 

“which is the chiefest city of Phrygia Pacatiana. 


THE SECOND EPISTLE OF PAUL THE APOSTLE 


To 


TIMOTHY 





Paul, an apostle of Jesus Christ by the will of 1 
God, according to the promise of life which is in 
Christ Jesus, to Timothy, my dearly beloved son: 2 
Grace, mercy, and peace, from God the Father and 
Christ Jesus our Lord. 

I thank God, whom I serve from my forefathers ; 
with pure conscience, that without ceasing I have 
remembrance of thee in my prayers. night and day; 
greatly desiring to see thee, being mindful of thy 4 
tears, that I may be filled with joy; when I call to 5 
remembrance the unfeigned faith that is in thee, * 
which dwelt first in thy grandmother Lois, and — 
thy mother Eunice ; and I am persuaded that in 
thee also. 

Wherefore/I put thee in remembrance that thou 6 
stir up the gift of God, which is in thee /by the’ 
putting on of my hands. For God hath not given 7 
us the spirit of fear; but of power, and of love, — 
and of a sound mind. Be not thou therefore 8 
ashamed of the testimony of our Lord, nor of me 
his prisoner: but be thou partaker of the afflictions 
of the gospel according to the power of God; who g 




























Il TIMOTHY yr 


hath saved us, and called- zs with an holy calling, Chap.1 
not according to our works, but according to his 
own purpose and grace, which was given us in 
Christ Jesus before the world began, but is now 
_made manifest by the appearing of our Saviour 
Jesus Christ, who hath abolished death, and hath 
_ brought life and immortality to light through the 
gospel: whereunto I am appointed a preacher, and 
2 an apostle, and a teacher of the Gentiles. For the 
which cause I also suffer these things: nevertheless 
I am not ashamed: for I know whom I have - 
believed, and am persuaded that he is able to keep 
that which I have committed unto him against 
13 that day. Hold fast the form of sound words, 
_ which thou hast heard of me, in faith and love 
14 which is in Christ Jesus. That good thing which 
was committed unto thee keep by the Holy Ghost 
which dwelleth in us. 
15 This thou knowest, that all they which are in Friends 
_ Asia be turned away from me; of whom are Phy- 24 fe 
16 gellus and Hermogenes. The Lord give mercy 

unto the house of Onesiphorus ; for he oft refreshed 
17 Me, and was not ashamed of my chain: but, when 
_ he was in Rome, he sought me out very diligently, 

18 and found me. The Lord grant unto him that he 
may find mercy of the Lord in that day: and in 
how many things he ministered unto me at Ephesus, 
thou knowest very well. 

Thou therefore, my son, be strong in the grace The 
that is in Christ Jesus. And the things that thou ore deg 
hast heard of me among many witnesses, the same 

' commit thou to faithful men, who shall be able to 
3 teach others also. Thou therefore endure hard- 


The 
present 
apostasy, 























72 1 TIMOTHY 


ness, as a good soldier of Jesus A 
that warreth entangleth himself with the rs of 
this life ; that he may please him who hath chosen 
him to be a soldier. And ifa man also ane for 
masteries, yef is he not crowned, except I he strive 
lawfully. The husbandman that laboureth 6 
be first partaker of the fruits. Consider what I say; 
and the Lord give thee understanding in all things. _ 
Remember that Jesus Christ of the seed of 
David was raised from the dead according to to my 
gospel: wherein I suffer trouble, as an evil doer, 9 
even unto bonds; but the word of God is not 
bound. Therefore I endure all things for the ro 
elect’s sakes, that they may also obtain the sal- 
vation which is in Christ Jesus with eternal glory. 
Zt is a faithful saying: For if we be dead with iu 
him, we shall also live with Aim: if we suffer, we 12 
shall also reign with Aim: if we deny Aim, he also 


will deny us: if we believe not, yet he sity ani! 3 
faithful: he cannot deny himself.) &. 

Of these things put em in Teiembaiep chataied 
ing them before the Lord that they strive not 
about words to no profit, du¢ to the subverting of 
the hearers. Study to shew thyself approved unto 15 
God, a workman that needeth not to be ashamed, _ 
rightly dividing the word of truth. But shun pro- 16 
fane and vain babblings: for they will increase 
unto more ungodliness. And their word ‘will eat 17 
as doth a canker: of whom is Hymenzeus and 
Philetus; who concerning the truth haye erred, 18 
saying that the resurrection is past already ; ond: 
overthrow the faith of some. 3 

Nevertheless the foundation of God sande 1g 


Il TIMOTHY - 43 








sure, having this seal, The Lord knoweth them 
that are his. And, Let every one that nameth the 
name of Christ depart from iniquity. But in a 
great house there are not only vessels of gold and 
of silver, but also of wood and of earth ; and some 
to honour, and some to dishonour. If a man 
therefore purge himself from these, he shall be 
a vessel unto honour, sanctified, and meet for the 
- master’s use, avd prepared unto every good work. 
Flee also youthful lusts: but follow righteous- 
. ness, faith, charity, peace, with them that call on 
3 the Lord out of a pure heart. But foolish and 
unlearned questions avoid, knowing that they do 
. gender strifes. And the servant of the Lord must 
not strive; but be gentle unto all men, apt to teach, 
; patient, in meekness instructing those that oppose 
themselves; if God peradventure will give them 
§ repentance to the acknowledging of the truth; and 
_that they may recover themselves out of the snare 
of the devil, who are taken captive by him at his 
will. 


Chap. 2 


This know also, that in the last days perilous The 


a times shallcome. For men shall be lovers of their 

own selves, covetous, boasters, proud, blasphemers, 
| disobedient to parents, unthankful, unholy, without 
natural affection, trucebreakers, false accusers, in- 
- continent, fierce, despisers of those that are good, 
traitors, heady, highminded, lovers of pleasures 
more than lovers of God; having a form of god- 
liness, but denying the power thereof: from such 
turn away. For of this sort are they which creep 
into houses, and lead captive silly women laden 
with sins, led away with divers lusts, ever learning, 






apostasy 
to come, 


Chap. 3 


Timothy 
trained in 
the Scrip- 
tures. 


Timothy 
the suc- 
cessor of 
~ Paul. 



























+? sas 2 
we Il TIMOTHY = 


and never able to come to the knowl 
truth. Now as Jannes and Jaiabebas 
Moses, so do these also resist the truth ; men 
corrupt minds, reprobate concerning” 
But they shall proceed no further: for tie 
shall be manifest unto all men, as their’s a 

But thou hast fully known my dvettine?et rn 
of life, purpose, faith, longsuffering, — ck 
patience, persecutions, afflictions, which came 
me at Antioch, at Iconium, at Lystra ; what : 
cutions I endured: but out of them all 
Lord delivered me. Yea, and all that will 
godly in Christ Jesus shall suffer persecution. — 
evil men and seducers shall wax worse and ¥ 
deceiving, and being deceived. 

But continue thou in the things which thou k 
learned and hast been assured of, knowing of whom 
thou hast learned ¢Aem ; and that from a child th 
hast known the holy scriptures, which are able t 
make thee wise unto salvation through faith whicl 
is in Christ Jesus. All scripture és given by ir 
spiration of God, and ‘s profitable for a 
reproof, for correction, for instruction in rightec 1s- 
ness ; that the man of God a throughly 
furnished unto all good works. By tre 

I charge ¢hee therefore before God, ¢ ord 
Jesus Christ, who shall judge the quick and 
dead at his appearing and his kingdom; 
the word; be instant in season, out of season j 
reprove, tebe, exhort with all longsuffering ar 
doctrine. For the time will come when tty wi 
not endure sound doctrine; but after their o' 
lusts shall they ase to themsélvis ppg 


: < 
ney 


Il TIMOTHY 45 












|4 itching ears; and they shall turn away ¢heir ears 
from the truth, and shall be turned unto fables. 
; But watch thou in all things, endure afflictions, do 
“the work of an evangelist, make full proof of thy 
“ministry. 
j © For I am now ready to be offered, and the time 
; of my departure is at hand. I have fought a good 
' fight, I have finished my course, I have kept the 


of righteousness, which the Lord, the righteous 
“judge, shall give me at that day: and not to me 
* only, but unto all them also that love his appearing. 


to for Demas hath forsaken me, having loved this 
| present world, and is departed unto Thessalonica ; 
mr Crescens to Galatia, Titus unto Dalmatia. Only 
' Luke is with me, . Take Mark, and bring him 
_ with thee: for he is profitable to me for the 
} ministry. And Tychicus have I sent to Ephesus. 
3 The cloke that I left at Troas with Carpus, 
when thou comest, bring with thee, and the 
books, 4u¢ especially the parchments. 

4 Alexander the coppersmith did me much evil: 
15 the Lord reward him according to his works: of 
_ whom be thou ware also ; for he hath greatly with- 
stood our words. 

6. At my first answer no man stood with me, but 
' all men forsook me: J fray God that it may not be 


stood with me, and strengthened me; that by me 
the preaching might be fully known, and /Aa¢ all 
_ the Gentiles might hear: and I was delivered out 
8 of the mouth of the lion. And the Lord shall 


~ 


a) 


7 laid to their charge. Notwithstanding the Lord 


faith : henceforth there is laid up for me a crown _ 


Do thy diligence to come shortly unto me: News. 


ees. is 
£ Gap. 4. deliver me from ite 
_ me unto his heavenly ki 
for ever and ever. A 
Greetings Salute Prisca and Aquila, 
orting® of Onesiphorus. Erastus aboc 
Trophimus have I left at 
diligence to come before winte 
thee, and Pudens, and Linus 
the brethren. The Lord J 
spirit. Grace de with you. — 
The second efis¢/e unto Tima 
first bishop of the churck 
was written from Rome, 
brought before Nero the secon¢ 









THE EPISTLE OF PAUL TO 


TITUS 


—. © ee ee ae a ee ee 
>~ v ¥ i . . 


ee OC) 


e acknowledging of the truth which is after god- 
liness ; in hope of eternal life, which. God, that 
cannot lie, promised before the world began; but 
hath in due times manifested his word through 
preaching, which is committed unto me according 
io the commandment of God our Saviour; to 
Ts mine own son after the common faith: 
Grace, mercy, and peace, from God the Father 
and the Lord Jesus Christ our Saviour. 


Chap. 1 


_ Pavt, a servant of God, and an apostle of Jesus Saluta- 
Christ, according to the faith of God’s elect, and *°™ 


: For this cause left I thee in_Crete, that thou Elders. 


shouldest set in order the things that are wanting, 
ind ordain elders in every city, as I had appointed 
ce: if any be blameless, the husband of one 
wife, having faithful children not accused of riot 
or unruly. For a bishop must be blameless, as 
the steward of God; not self-willed, not soon 
angry, not given to wine, no striker, not given to 
hy lucre ; but a lover of hospitality, a lover of 
od men, sober, just, holy, temperate; holding 
fast the faithful word as he hath been taught, that 

































78 TITUS i. 
ie 
Chap.1 he may be able by sound docsne oth to el e: 
and to convince the gainsayers. ae Ee 
False For there are many unruly and vain tales a 


onegepe deceivers, specially they of the circumcision ; ' 


mouths must be stopped, who subvert whole h 
teaching things which they ought not, fed filthy 
lucre’s sake. One of themselves, even a prophe' 
of their own, said, The Cretians ave alway lia: 
evil beasts, slow bellies. This witness is true. 
Wherefore rebuke them sharply, that they + sa be 
sound in the faith; not giving heed to Je 
fables, and commandments of men, that turn from 
the truth. Unto the pure all things ave pure: 
unto them that are defiled and nnbclievitiy 
nothing pure; but even their mind and conscience 
is- defiled. They profess that they know God 
but in works they deny Aim, being ae - 
able, and disobedient, and unto every evaded 
reprobate. 
Sound But speak thou the things which become sour 
ee seuaiy doctrine: that the aged men be sober, ¢ 
see 4 temperate, sound in faith, in charity, in’ patience 
onrevela- The aged women likewise, that ¢ey de in behavic 
en as becometh holiness, not false accusers, not given 
to much wine, teachers of good things; that they 
may teach the young women to be sober, to love 
their husbands, to love their children, #0 de dis 
creet, chaste, keepers at home, good, obedient ic 
their own husbands, that the word of God be no 
blasphemed. Young men likewise exhort to be 
sober minded. In all things shewing pag 3? 
pattern of good works: in doctrine shewing un 


ruptness, gravity, sincerity, sound speech, tha 





TITUS 79 














i mnot be condemned ; that he that is of the con- Chap.2 


_ Exhort servants to be obedient unto their own 
‘masters, avd to please ‘hem well in all ¢hings ; not 
answering again; not purloining, but shewing all 
“good fidelity; that they may adorn the doctrine 
‘of God our Saviour in all things. 

_ For the grace of God that bringeth salvation 
hath appeared to all men, teaching us that, denying 
-ungodliness and worldly lusts, we should live 
‘soberly, righteously, and godly, in this present 
world; looking for that blessed hope, and the 
‘glorious appearing of the great God and our 
“Saviour Jesus Christ; who gave himself for us, 
that he might redeem us from all iniquity, and 
purify unto himself a peculiar people, zealous of 
-good works. 


These things speak, and exhort, and rebuke Relations 
with all authority. Let no man despise'thee. Put Gith 20m-_ 


them in mind to be subject to principalities and and with 
Browens, to obey magistrates, to be ready to every Feactene 
-good work, to speak evil of no man, to be no 
brawlers, but gentle, shewing all meekness unto 
‘all men. For we ourselves also were sometimes 
‘foolish, disobedient, deceived, serving divers lusts 
and pleasures, living in malice and envy, hateful, 
4 hating one another. 

But after that the kindness and love of God our 
‘Saviour toward man appeared, not by works of 
righteousness which we have done, but according 
to his mercy he saved us, by the washing of 
regeneration, and renewing of the Holy Ghost; 


Chap. 3 


Directions 
and 
greetings. 


80 TITUS Bes am 


which he shed on us abundantly through Jesus 
Christ our Saviour; that being justified by his 
grace, we should be made heirs according to the 
hope of eternal life. Zs és a faithful saying, and © 
these things I will that thou affirm constantly, that 
they which have believed in God might be careful 
to maintain good works. ‘These things are good 
and profitable unto men. 

But avoid foolish questions, and genealogies; and 
contentions, and strivings about the law; for they 
are unprofitable and vain. A man that is an here- 
tick after the first and second admonition reject; — 
knowing that he that is such is subverted, and 
sinneth, being condemned of himself. 

When I shall send Artemas unto thee, or Ty- n 
chicus, be diligent to come unto me to Nicopolis: 
for I have determined there to winter. Bring 
Zenas the lawyer and Apollos on their journey 
diligently, that nothing be wanting unto them. 
And let our’s also learn to maintain good works 
for necessary uses, that they be not unfruitful. 
_All that are with me salute thee. Greet them 
that love us in the faith. Grace de with sits all. 
Amen, 


It was written to Titus, ordained the first real 
of the church of the Cretians, from era 
of Macedonia, 



















‘THE PASTORAL EPISTLES 


I, Il TIMOTHY anp TITUS 


REVISED VERSION WITH ANNOTATIONS 





THE FIRST EPISTLE OF PAUL THE APOSTLE 


TO 


TIMOTHY 


PAvL, an apostle of Christ Jesus according to the1 
commandment of God our Saviour, and Christ Jesus our 





I. The Salutation. i. 1, 2. 

_ The common epistolary form of the time was that which James 
smploys, ‘ James,... to the twelve tribes..., greeting’ (Jas. i. x), 
and this ordinary form was used by the church at Jerusalem (Acts 
<v. 23). But in Paul’s Epistles there is always a significant 
salutation in which his personality and his mission find expression. 
He differs from ordinary letter-writers, as R. L. Stevenson, for 
sxample, does, by fresh and living modes of address in place of 
Dear Sir’ and ‘Yours truly.’ In eleven of the Pauline letters 
or the bare ‘greeting’ Paul writes ‘grace and peace’ (cf. Rev. 
4). Here and in 2 Timothy he adds ‘mercy’ (cf. i. 13, 16). 
it is the added tenderness in addressing the best beloved cor- 
respondent ; it is ‘ Yours very affectionately’ instead of ‘ Yours 
sincerely’ (cf. John to the ‘elect lady,’ 2 John 3). In nine out 
of the thirteen letters he begins by stating that he is an apostle, 
as here, because his apostolic position had been questioned, 

S31. The phrase according to the commandment is quite char- 
acteristic of Paul (cf. Rom. xvi. 26; 1 Cor. vii. 6; Titus i. 3). 

But the title Saviour, applied to God, is one of the peculiarities 
sf the Pastorals (x Tim. ii. 3, iv. 10; Titus i. 3, ii. 10, iii, 4), 
hough Paul quite recognized the thought elsewhere (x Cor. 
21), and it was a New Testament usage (Luke i. 47; Jude 25) 
rowed from the Old (in the Greek, LXX, Ps. xxiv. 5, lxi. 7; 
Sa. xli. 2; Wisd. of Sol. xvi. 7; Baruch iv, 22; 3 Macc. vii. 16). 

3ut observe in the Pastorals the title is not taken from Christ to 
€ given to God, but it is given to Christ because he is God: 

our great God and Saviour Jesus Christ’ (Titus ii. 14). Grau 
ses in the title a protest against the Gnostic dualism, which did 
ot allow God without a mediator to be the Saviour. 

- The beautiful expression Christ... our hope, which was 


G 2 










ee! 





























84 I TIMOTHY 1, 2,4 


a hope; unto Timothy, my true child in faith: 
mercy, peace, from God the Father and Christ Jesus 01 
Lord. 

3 As I exhorted thee to tarry’ at Ephesus, when | i 
going into Macedonia, that thou mightest -certair 


afterwards used by Ignatius (Magn. ch. 11, and inscrij 
Trall.), is best explained by Col. i, 27, ‘Christ in you 
of glory.’ Christ is not only the object of hope, but also a p 
and dear possession, who is the surety of our hope o! 
blessing, eternal life and glory. 

2. true child in faith: the ‘my’ and ‘the’ are not in | the 
Greek (cf. x Cor. iv. 14-17; Gal. lv. 19). rendered) chil itu 
(Titus i. 4) were legitimate (so ‘true’ might be rendered) ch ; 
because, spiritually, Paul had begotten them in the re 
faith—not in works, sacraments, or the <a 
to later. The particulars of the new birth of imothy are e 
by the vague narrative of Acts xvi. 1-3. 

For Grace, mercy, peace, cf. Jer. xvi. 5. ~ 
from God the Father and Christ Jesus our Lord. Chris 
is thus coupled with God as the fount of blessing ma all Paul 
Epistles except Colossians, and there he seems to be o1 
because the whole Epistle is the celebration of his Divine m 
oz glory. ; 


i. 3-20. Paul recalls to his ‘ child’ the se NS of the g 
in opposition to the heterodoxy with which he had to contend 
Ephesus. 

3. Note the anacoluthon;: As I exhorted has nothing to ¢ 
plete the comparison in the original, and the words in italics, * 
do I now,’ are only inserted by the bam 5 hay 
breathlessness of a writer who is too absorbed in Ppa: 
remember the grammar is a mark of Paul’s ee by vie 5 Gal. ii. 6 
It is hardly conceivable that the ‘as I exhorted’ is taken 1 
by the ‘I exhort therefore’ of ii. 1 (von Soden in J Hand-Co 
mentary, p. 219). This stay of Paul and Timothy in Ephesu 
broken’ at last by Paul’s departure for Macedonia, cannot] 
placed (see Introduction) in the history covered by the A 
and the other Epistles. This and the remaining circums' 
details of our three’ Epistles are the fatten, —- 
for constructing a life of Paul between his 
first imprisonment and his death. 


' The word used here for ‘tarry,’ though found ia has a 
is not used by Paul except in this Epistle. Goth asl Ae 
We must carefully note these unusual words, and a oo le 


* 








+’ 


I TIMOTHY 1. 4 85 


en not to teach a different doctrine’, neither to give heed? 4 
fables and endless* genealogies‘, the which minister 


ote the similarity between the position of Timothy as the 
postle’s agent in Ephesus and that of Titus as his agent in Crete 
Titus i. 5). ; 
‘Timothy was left in Ephesus to restrain certain heretical 
sachers. Perhaps the vague ‘certain persons’ betokens con- 
smpt—people not worth mentioning (von Soden in Hand- 
Q entar). But it is a common N.T. way of referring to 
iversaries (Gal. i 7, ii. r2; 1 Cor. iv. 18, xv- 12; 2 Cor iil 1; 
ude 4). Here, however, it may mean simply ‘certain persons 
well known to you, whom I need not specify.’ z 
_ to teach a different doctrine. This in Greek is one word: 
| word which on-the analogy of our English heterodox should 
e rendered ‘hetero-teach.’ The word is only found here and 
vi. 3 in the N.T. This ‘different doctrine’ is one which 
iffers from the sound apostolic teaching (verse 10; cf. Gal. i. 6; 
a Cor. xi. 4), which was from the first regarded as a definite and 
fompact body of truth (see Rom. xvi. 17). The nature of this 
getero-teaching, which is frequently referred to in the Pastorals, 
delineated in verses 4-7. 
_4. fables, in Greek ‘myths,’ is a word used once more in the 
, T., 2 Pet. i. 16. 
| The crucial question is this. Are these myths and genealogies 
| reference to the Gnostic doctrine of the second century, with 
tS zeons and emanations filling the universe with intermediate 
beings in which the One God disappeared? Is the ‘ Gnosis falsely 
o called’? (vi. 20) Gnosticism? Are the ‘antitheses’ (oppositions) 
jose of Marcion at the beginning of the second century? Or 
= the terms of Gnosticism borrowed from our letters? Did 
Fenzeus and Tertullian, in refuting the heresies of their time, 
describe them in terms already made familiar by the Pastoral 
ers? Briefly, these expressions in their entirety, so far from 
ing the product of second-century Gnosticism, cannot even be 






Greek a@uaf Acyopeva, i.e. words which occur only once in Greek- 
terature, because, as we saw, the nature and frequency of words 

culiar to these Epistles affect to some extent the certitude with 
phich we can regard the Epistles as genuinely Pauline. 

* “to teach a different doctrine’: a word peculiar to the Pastorals. 

The word used for ‘give heed’ is not found in-Paul’s Epistles 

meept here and in iii. $; Titus i. 14: but in Acts xx. 28 it occurs 
m 2 speech of Paul. 

* The word used for ‘endless’ occurs only here in the N. T. 

* The word ‘genealogies’ occurs only here and in Titus iti. g. 


































Bitte ae 

hl ee 
we ee ee 
i a 
is, 


ana ee 


86 3 TIMOTHY 1. at 


questionings’, rather than a dispensation of 1 
reconciled with it. These teachers, as Weiss says, gt 0 
professing an unusual knowledge of God, as the sie d 
are described by the writer in Titus i. 16 thus: onfe 
(rather than ‘ profess”) that they know God" It ewe 
to be turned against them, not a vaunt of superior d 
These points must be borne in mind baal 23. gpk, 
hetero-teachers are Judaistic, and their teaching turns on ¢ 
law (verse 7; Titus iii.9). This leads us to seek for them r 
among the Judaizers whom Paul attacks in Galatians and Ce 
sians than the Gnostics of the second century, who did not 
their teaching on the Jewish law, but in the main : 
Judaism. The genealogies being mentioned with fighting 
about the law (Titus iii. 9) connects the heresy with Jadaien 
as decisively as it disconnects it from Gnostitism. (2) Dr. Hor 
pointed out in Judaistic Christianity, p. 135, a SS 
(ix. 2. 1) in which the historian combines ‘ myths ani logies 
referring to the Greek legends, and the pedigree and Lmioe 
heroes. And Philo describes the primitive history of the Pent: 
teuch as the ‘Genealogicum’ (de vita Mos. 2, § 8). We m 
therefore look for these Jewssli ‘myths and legends” ia hos 
imaginary stories known as Haggadoth, which the later Judaisi 
loved to construct and to invest with fanciful a: 
Book of Jubilees is an illustration of the legends which can ‘a 
spun out of genealogies; and a work once atribated to Phi 
devotes much space to the descendants of the antedilavian h 
Dr. Bernard (Introduction to his Pastoral Epistles, Ivi) decid 
that these teachers were Essenes, mainta that call ¢ 
characteristics mentioned in the Pastorals, with 
that in the verse before us, tally with what Josephus and P 
tell us of that sect. We have no reason to think that the Esse: 
gave special attention to the Haggadoth or I literature 
Judaism. On the other hand, Schmidt and H orf m 
that what is said here ‘only agrees with the Gnostic doctrine 
zeons, which were represented as cosmic powers, nifie 
intermediate beings between the supernatural God ‘and th 
material world, proceeding from one another, and therefore e 
tially connected with one another, and standing in a rela 
of dependence one upon the other. With this not only 2 
epithet “ fables,” but also “ endless,” agrees excellently, i 
as these zeons represented personified ideas, the series of ' 
could be spun out indefinitely, and concerning which all s 
of fabulous statements might be made. This creas 


* The-word used for ‘questionings’ isa strengthened | 
that in Titus iii. 9, and occurs only here, 











I TIMOTHY 1. 5 87 
faith ; so do I now. But the end of the charge is love 5 
















he Gnostic series of semi-divine beings is found, moreover, in 
Trencus and Tertullian’ (Comment. in loc. p. 89). 
_ We are not bound with Dr. Bernard to identify these hetero- 
achers with the Essenes or their principles, nor is the assertion 
Baur and his school, that we are bound to identify them with 
i¢ Gnostics, binding upon us. Indeed, if this were an orthodox 
olemic against the Gnostics of the second century it would be 
ficult to explain the relatively mild attack made on the false 
d ine, which is treated as vain and empty rather than positively 
ed. The anti-Gnostic writers of the second century speak 
| very different terms (Riggenbach, Kursgefasster Commentar, 
loc), But the question must be always before the reader 
the Pastorals whether this tempting identification with the 
ichers of the second century is, in conjunction with the other 
n-Pauline indications, sufficient to outweigh the strong arguments 
r the traditional view which are given in the Introduction. 
If we knew that our Epistles were forgeries of the second 
entury we might, without hesitaticn, conclude that the Gnostic 
chers must be referred to, though the references are not quite 
sfactory. But can these references, not quite satisfactory, be 
‘decisive in proving that the Epistles are forgeries of the second 
century? 
q which minister questionings. There is a qualitative 
Meaning in the ‘ which,’ and we might render it ‘inasmuch as they 
linister questionings.’ We should observe that the objection 
taken to the hetero-teaching is not sc much that they are false 
(as Gnostics heresies would be), but that they are idle and 
frivolous, out of relation to fact, and therefore endless material 
for contention. 

a dispensation of God ...in faith. The word ‘ dispensation” 
is used by Paul in two senses. (1) Col. i. 25; 1 Cor. ix. r7 
(translated ‘stewardship”), a commission given by God to His 
servants to manage His household on earth. (2) Eph. i. 10, 
iii. a the mode in which God conducts His plan for the world. 

istides in the Apology (xv) speaks of the Incarnation, as the 
central point of the plan, by this name—‘having finished his 
wonderful dispensation, Christ tasted death through the cross by 
ee will according to the great dispensation.” 

It must be in the first sense that it is used here, if there is to 
any logical contrast to the ‘ questionings.’ The dispensation, 
economy, or stewardship administered in faith is the truth of 
e€ gospel committed to the apostles in contrast to the insub- 

tial speculations of the Judaizers. In Titus i. 7 (ef. Luke xvi. 

), ‘steward’ is the corresponding concrete noun. 
4 5. the charge. low dispensation is now referred to under the 


~~ 


88 I TIMOTHY 1. 67 






























6 unfeigned: from which things some having swe 
7 have turned aside? unto vain talking*; desiring tc 
_ teachers of the law, though ~ ad ether 


name of ‘the charge’ (as in verse 3), and its content is 
by the end for which it exists, viz. love. Wrong oe 
in contention, and is betrayed thereby a vi. bel ; 4 
Titus iii. 9). The end of the truth of the love, ad 
love is therefore the hall-mark of the pure SeeFine (Rom 
10). This end is achieved, like a flower, pe & hreefo! 
viz. a pure heart, a good conscience, and unfeigned. | 
might expect Paul to say that the pure heart resulted 
a good conscience, and a good conscience from pen p sar Se 
If the order meant that the pure heart leads to a on 
and that to an unfeigned faith, the thought would point to 
authorship. 
6. The false teachers have left all three—the pure heart 
the good conscience (iv. 2), and unfeigned faith (2 Tim. iii. 
Nothing is more characteristic of the Pastorals than the | 
connexion between a good conscience and faith @ 19, ios 
2 Tim. i. 3). 
‘The subtleties of the Talmud,’ says Dr. Hage! not 
worse than the absurdities of speculation to be found ; 
a book as the Summa Theologia of St. Thomas Aquinas. a Vain 
talking” is heresy even if it be on the side of truth.” 
7. teachers of the law. Cf. Titus i. 14. According fo Schmidt 
and Holzendorff this is applicable to the earlier Gnostics, such a: 
the Ophites and Saturnians. It is certainly simpler, if one h 
no theory to maintain, to think of Judaizers such as so” d 
dogged the steps and injured the work of Paul. } oe 
These persons neither understand the things they said, no 
what things they were, about which they ped their stron 
assertions. They used words without meaning, and — : 
the law and its problems without ude i} 





1 “some having swerved.’ This word in the cxigial bile is 
the N.T. only in the Pastorals, and in reference to the “certain,” 
viz. the hetero-teachers (cf. vi. 21; 2 Tim. ii. 18). 4 — 

? “turned aside.’ This word, though used in Heb. xii. 13, does 
not occur in Paul’s writings except in the Pastorals (2 Tim. iv. 4). 

* “vain talking’: one word in the Greek; occurs only here i 
the Greek Bible. The corresponding concrete noun “vain talkers? 
occurs in Titus i. 10, - 


I TIMOTHY 1. 8-1 89 


owing this, that law is not made for a righteous man, 
put for the lawless and unruly*, for the ungodly and 
sinners, for the unholy and profane*, for murderers of 
fathers and murderers of mothers*, for manslayers %, for ro 

nicators, for abusers of themselves with men, for men- 





8. But we know. Note this peculiarly Pauline mode of 
making a concession (cf. Rom. ii. 2, iii. 19, viii. 28; 1 Cor. viii. 1). 
These three verses (8-11) are introduced lest he might seem to 
disparage the law. If used by the teacher for the purpose for 


evil-doers, it is good (see Rom. vii. 12). It is no fault of the 
law that these frivolous talkers can find only myths and gene- 


of f an immoderate asceticism, or, by a perverted casuistry, excuses 
for indulgence. See Rom. vii. 16. Prof. Stevens, New Testamtent 
7 Theology, p- 368, says: ‘ The language on this point is not un- 
Pauline, The meaning is that the law was given to restrain the 
Jawless and disobedient; to check tendencies which are not 
ccording to sound teaching and the glorious gospel. This 
passage is not a theological argument, but a piece of practical 
moral instruction.’ 
10. if therebe any other thing: a Pauline phrase. Cf, Rom. 
Xiii. 9. 
sound doctrine: or, ‘ healthful teaching. This phrase and 





1 «They confidently affirm.’ The word used occurs only here 
ind at Titus iii. 8 in the Greek Bible. 
_ ? ‘lawfully’: a word only here and in 2 Tim. ii. 5. 
> § Sunruly’: not used by Paul, except here and in Titus i. 6, ro. 
_* ‘unholy and profane’ : the first of these words occurs elsewhere in 
the N. T. only at 2 Tim. iii. 2, the second not outside the Pastorals. 
_ * *smiters of fathers, and smiters of mothers’ (marg.): both 
words occur only here in the N. T. 
_® *manslayers’: the word only here in the Bible. 
. “men-stealers’: the word only here in the Bible (cf. Exod. xxi. 16 ; 
Deut. xxiv. 7, for the sin). 
® false swearers’: the word not found again in the N,T, (the 
ae responding verb is in Matt. v. 33). 


90 I TIMOTHY 1. 1° a 3 
the gospel of the glory of the besed* God which 


committed to my trust. 


its correlatives are peculiarly significant of the Patra 2 Tim. 
iv. 3; Titusi, 9, ii. 1; ‘sound words,’ Tim. vi Tim. i. 

verb with faith, 2 Tim. i. 133 Titus ii, 2; and speech,’ Titus, 
8). And the metaphor is explained by the vhs of false 
doctrine to a gangrene (2 Tim. ii, 17), To understand the word 
one must avoid the associations which gather round our usage | 
the phrase ‘sound doctrine.’ Health is the key-note. ‘The Ch 
tian society is a body ; the truth of God, parce caine 
life, is the spring of health in the body. 

hood, or the withholding of truth, by vain 

disease in the body spiritual. Two ‘tegration may 

the idea: Plato, in the Republic (iv. 18), says: ‘Virtue, would 
seem, is as it were health and beauty and well-be Tes Tar "soul, oy 
vice disease and shame and debility.” And Be: : 
using the very expression employed in vt speaks ‘of ‘the 
passions and diseases prev. ailing over the ‘s i 

Doctrine is really ‘teaching,’ the act and method hod rather thaa 
the substance of teaching ; cf. iv. ST v. T7. 

11. according to the gospel of the glory: the conseniea « 
these words may be either (r) with the truth of the paragraph 
that the law is for the correction of evil-doers ; but this i . 
very satisfactory, because Paul’s gospel did not specially t 
that the law was only intended for evil-doers, as” = its 1 
~for idle disputation ; and the peculiar content of ¢ 
that the law could not save, hardly comes into question here or, 
preferably, (2) with the phrase ‘healthy that 


teaching as what he taught, because it was Com to him by 
God, viz. the gospel which consists of the glory of the tcpeet od; 
(3) with Riggenbach, it may be joined to ‘knowing verse ¢ 


which was committed to my trust: or, ‘ with which I 
entrusted’: Pauline. Rom. iii, 2; 1 Cor. ix. 173 ‘Gal. i. 
1 Thess. ii, 4; Titus i. 3. Schmidt and Holzendorff say hi 
verse imitates a formula which repeatedly eecute sh eee: Paul 
Epistles without the same reason for it im the context here! 
It is difficult to see how it could be more appropriate than i 
a passage where Paul is opposing his own teaching’ to that 
hetero-teachers, and wishes to vouch for its wholesomeness bj 
the reminder that it was not devised by himself, but entrusted t 
him personally by God, the fountain of health. The self-vindic 
tion expands itself in a beautiful doxology, yotsen 12-17 


1 blessed’: applied to God only here and at vi. 15 AGS 
Geol, in Homer), 


al 


I TIMOTHY 1, 12-13 91 









I thank him! that enabled me, even Christ Jesus our 12 
ord, for that he counted me faithful, appointing me to 
his service; though I was before a blasphemer, and a 13 
persecutor®, and injurious: howbeit I obtained mercy, 
ecause I did it ignorantly in unbelief; and the grace of r4 
our Lord* abounded exceedingly‘ with faith and love 
which is in Christ Jesus. Faithful is the saying’, and rs 





_ 12. that enabled me. This favourite phrase of Paul’s (Eph. vi. 
‘10; 2 Tim. ii. 1, iv. 17; Phil. iv. 13) is the Greek word which 
‘occurs in our ‘dynamics’ and ‘dynamite.’ It means that Christ 
gave him the motive force for the ministry. 
__ __ faithful occurs eleven times in this short Epistle. 
The word rendered service is the Greek for diaconate (cf. Rom. 
‘xi. 13; 2 Cor. v. 18, vi. 3; Col. i. 23; 1 Cor. iii. 5; 2 Cor. iii. 6; 
Ton. iii.7). After the Apostolic Age, when the word was specialized 
‘to. an office in the church, it could hardly have been used in this 
“general way for service of any kind ; an argument for the apostolic 
borigin of this Epistle. 
; 13. blasphemer ...persecutor ... injurious. The words in 
the Greek ae an ascending scale of sin: ‘ blasphemer,’ i, e. using 
bad language ; ‘ persecutor,’ doing bad deeds; ‘ injurious’ is an in- 
padequate rendering of a strong word, which in Rom. i. 30 is 
rendered ‘insolent,’ but conveys an idea of violence and outrage. 

{ I obtained mercy. Cf. the ‘mercy’ in the salutation, 
verse 2. Cf. 1 Cor. vii. 25; 2 Cor. iv. 1. 

because I did it ignorantly. Cf. Luke xxiii. 34. 
in unbelief. Acts xxiii. 1. He did not believe Jesus was 

‘Christ. This explains where the power of the Divine grace began 
to work on him (Wiesinger). 

14. with faith and love which is in Christ Jesus. ‘Which 
is in Christ Jesus’ is a qualifying clause which probably applies 
‘to the faith as well as to the love. The grace abounded along 
with the responsive faith in Christ (in contrast with the unbelief 





ey thank him’: a phrase in the Greek, only used here and in 
2 Tim. i. 3 by Paul. Introd. p. 17. 

_ 3 ©persecutor’: only here in the N. T. 

. S ‘our Lord’: without the addition of Jesus Christ, used by Paul 
only here and in 2 Tim. i. 8. 

a Pe . abounded exceedingly’: a word occurring nowhere else in the 
Bible. 

 * faithful is the saying’: a formula peculiar to the Pastorals 
G Tim, iv. 9, iii. 1; 2 Tim. ii. 11; Titus iii, 8), 


. 


16 the world to save sinners; of whom I am chief: 































92 I TIMOTHY 1,16 
worthy of all acceptation', that Christ ake 


of verse 13), and with the love which centres in 
manifests itself. : 
15. all acceptation. An inscription found at E u 
‘Titus Aelius Priscus a man most approved and weahy of ail 
honour and acceptation.’ 
Christ Jesus came into the world: a Johannine expression 
(cf. John i. 9, xii. 46, xvi. 28). The expression faithful is the 
saying seems in each case to refer to things which wengey 
said among Christians. Srfv< 
of whom I am chief: /it. ‘first.’ Schmidt and Holzen 
see in this ‘an exaggerated imitation of 1 Cor. xv. 9, “ 
of the apostles,” which in the hands of the Pauline author of the 
Epistle to the Ephesians had already passed into the unsuitable 
form, “ the least of the saints,” Eph, iii, 8." But may we not 
in the three passages that growth i in humility which is the surest 
mark of inward sanctity? In the early missionary days he thought 
himself ‘the least of the apostles’; in the first i impriscamest 4 
least of the saints, i.e. ordinary believers’ ; mow at the ‘end he 
feels that he is ‘the chief of sinners.’ Nor can he be 
the past condition recorded in verse 13. It is definitely ‘ of v 
lam chief. Francis of Assisi grew in this amazing humility anti 
his less spiritual followers were irritated by what to them ed 
an affectation. Dr. Carey, the great missionary, on his deathbed, 
was quite distressed to hear his friends talking of him: ‘Do not 
talk,’ he cried, ‘of Dr. Carey, but of Dr. Carey’s Saviour.’ 
‘As he writes in his old age to his son Timothy, and exalts the 
gospel ministry, he is suddenly carried out of his course ic Me an 
undercurrent of feeling, and magnifies the office of Christ, ’ 
is to save sinners, ‘‘ of whom I am chief,” This is one of the most 
impressive utterances in the history of religion, holy or yal 
consider the writer or its date. He was notone who had f ‘ 
the fool in his youth before God and man, for he tp ich 
that he had lived in good conscience all his da 
intended that so far as he saw the light he pent 
so far as he ‘knew righteousness he had always done i 
cution of Christ in his disciples was only a pledge ° “his he 
and of his devotion to the will of God. It was this man of ti 
nobility and selfless character who, not in affected I 
in absolute sincerity, wrote himself down as worse than hilip- 
pian jailor and the evil lives of Corinth. Nor was Paul a re =nt 
convert, still ignorant of the mind of Christ and young in grac 


* “acceptation’: only here and at iv. g- : 


I TIMOTHY 1. 17, 18 63 

; 

a this causé I obtained mercy, that in me as chief 
might Jesus Christ shew forth all his longsuffering, for 
1 ensample! of them which should hereafter believe on 

him unto eternal life. Now unto the King eternal, 

incorruptible, invisible, the only God, de honour and 

glory for ever and ever. Amen. 

_ This charge I commit unto thee, my child Timothy, 





but one who for many years had been working out his salvation 
with fear and trembling, and in whom the readers of his life can 
trace the clear and convincing likeness of his Lord. With this 
career behind him, so stainless both as a Jew and as a Christian, 
the most honourable of Pharisees, the most gracious of apostles, 
Paul forgets his achievements and his attainments, and, when he 
instructs his son Timothy, remembers only his sin. As we catch 
this glimpse into the Apostle’s heart, we begin to understand how 
Paul was able to enter into the mystery of Christ’s sacrifice, and 
to realize the magnificence of the Divine grace. According to 
his conception vf sin was his conception of salvation.’—TZhe 
practrinas of Grace, Joun Watson, D.D., pp. 29, 30. 

One cannot help raising’ the psychological question; What 
imitator of Paul, writing necessarily to honour Paul, would have 
put into his mouth that he was the chief of sinners? Certainly 
this intense humility is not like an imitation of Paul, but it is like 
Paul himself, And as a picture of Paul’s feeling it is the subtlest 
touch of reality in the development of the spiritual life, 

16. shew forth, &c. Cf. Eph. ii. 7. 

17. With the doxology in verse 17 cf. t Tim, i, 17, vi. 16; 
2 Tim. iv. 18. 

_ the King eternal: or, ‘the King of the ages’: only here and 
in Rev. xv. 3; ya the ruler of all times, Tobit xiii, 6, 10. The 


17 


18 


word is ‘zeons.? ‘What is meant by eeous here,’ say Schmidt - 


and Holzendorff, ‘is not the Gnostic seons.’ No; but isit likely 
that if the writer had the Gnostic doctrine of aeons before him 
he would describe God as ‘the King of the zons’? 

the only God: a /ocus classicus for Monotheism ; the reading 
rightly adopted by the Revisers is, as Bengel said, ‘a magnificent 
reading.’ 

_. honour and glory: only in Rev. v. 13. 

z 48. This charge refers to verse 5. 

_ I commit unto thee. Cf, vi. 20; 2 Tim. i, 12, 14, for what 
is committed. 


_ **ensample’: the unusual word employed here is found elsewhere 
py at 2 Tim, i. 13. 


eel 


























94 I TIMOTHY 1, ite rie 


according to the prophecies which went befor 
19 that by them thou mayest war the good warfare ; h holding 
faith and a good conscience; which some having t thrust 


20 from them made shipwreck’ concerning the a 
whom is Hymenzus and Alexander; whom I deliy 


the prophecies which went before on thee (‘ aoa is th 
translation in Heb. vii. 18) : or, ‘which wag apts em = cf 
Acts xiii. 2, xvi. 2. We are connie) into the i 
of a primitive church, where the spirit, speaking # 
prophets, singled out individuals for a special duty. int! 
p. 49.) Even Clement of Alexandria still speaks of ministers | 
‘indicated by the spirit.’ It is not possible to decide whether ¢ 
prophets singled out Timothy to be Paul's companion, as Dr. Hc 
conjectured (Christian Ecclesia, p. 181. The com is made 
with the vision that led Ananias to Paul in the street called 
Straight, or with the vision that led the way to Peter in the house 
of Simon the tanner), or only marked him for ordination tot he 
ministry of an evangelist (cf. iv. 14). ‘ 
by them thou mayest war the good warfare: i. ¢. in th 
strength of those utterances of the spirit which called him to the 
service he may carry out his warfare to the end (2 Tim. ii. g). 
19. concerning the faith. Dr. Bernard says that the faith 
here signifies not the subjective attitude of the soul to God, bu 
the objective contents of the Christian’s belief—the Christian Cree 
(cf. Acts vi. 7, xiii. 8, xvi. 5; Gal. i 23, iii, 23 ; Phil. i, 
*Out of thirty-three occurrences of faith in these )” $a} 
Dr. Bernard, ‘ the objective sense seems to be required in x Tim. 
i. 19, iv. 1, 6, v. 8, vi. ro, 213 2 Tim. iii. 8, iv. 73, Titus i, 13.’ 
This large proportion of the use of the word in the later sense is 
of course an argument against the Pauline authorship. “But it 
may be questioned whether this objective sense is inevitable i 
any of these passages. Holding strictly to the motion of faith as 
the psychological condition of receiving the, gospel we can 
establish a good sense in every instance. The later objecti’ 
meaning is read inéo rather than out of the N. T. Vt 
20. Hymensus. See 2 Tim. ii. 17. d 
Alexander. It is impossible to determine whether this is the 
Alexander who was put forward by the Jews in the ane the 
Ephesus (Acts xix. 33). Nor can we be sure that he is 
with the coppersmith, apparently at Troas, who *did much evil’ 
to Paul (2 Tim. iv. 14). If he is, it is strange that in the earlier 


1 ‘made shipwreck’: only here in a metaphorical sense (2 
xi. 25, literal). peace 








. I TIMOTHY 1. 20 05 


2 


unto Satan, that they might be taught not to blas- 
pheme. 


tter Paul should speak of excommunicating him, while in the 
ter he seems to be still unexcommunicated, and Paul hands him 
ver to the punishment of God. Von Soden, in the Hand-Com- 
mentar, decisively affirms the identity, and supposes that Paul’s 
handing over to Satan was equivalent to leaving the vengeance to 
God according to Rom. xii. 19. 
delivered unto Satan. The obvious commentary on this is 
i Cor. v. 5.- But if the Hand-Commentar is right, we must not 
see in the personal action of Paul a formal excommunication, 
hich at Corinth was the solemn act of the church, but rather 
@ spiritual surrender of the two blasphemers to the pains and 
rrows typified by Satan, that by suffering they might learn 
wisdom (cf. Job. ii. 6). In this way of treating the question, the 
ter judgemént (2 Tim. iv. 14) would mean that the milder 
ethod of ‘ handing over to Satan’ had in Alexander's case failed, 
and Paul was obliged to leave him to the mighty hand of God. 
We may suppose that Alexander, like Hymenzeus and Philetus, 
had fallen into the heresy that the Resurrection was past (2 Tim. 
i. 17). ¥ 
This first chapter has placed very vividly the divinely com- 
missioned Apostle over against the empty and wrangling teachers 
who were disturbing the church at Ephesus. They professed to 
each the law of Moses. But the ethical failure of the result was 
proof that their method was wrong. Paul fully admits the value 
of the Jaw for convicting of sin; and in verses 9, 10, he evidently 
mas the Decalogue in view. But his own personal experience 
Shews, and it is here introduced for the purpose, that the gospel 
‘of the glory of the blessed God had something far beyond the 
daw to reveal, viz. the salvation of sinners whom the law has 
mvicted, Paul, who had, comparatively speaking, kept the law 
(Phil. iii. 5), found himself, in the light of Christ, the first of 
inners. Yet he had been forgiven, to encourage all sinners to 
believe. ; 
It is this commission, ‘the gospel of the glory,’ that he hands 
over to Timothy for use in conflict with the erroneous teachers. 
imothy, his true son, is encouraged to maintain the good 
warfare by a reference to the inspired utterances which originally, 
so long ago, led him into it, when Paul found him at Lystra. 
ind he is warned by the example of Hymenzus and Alexander, 
who had so far surrendered the truth that Paul had felt bound to 
liver them unto Satan, i.e. to repudiate them and leave them 
2 the working of conscience, and the recovery of its saving 
timony, i 











2 exhort therefore, first of all’, that sup 














a men; for kings and all that are in high place ; om 
may lead a tranquil * and quiet life in all ity a 


He now passes on to the church regulations which will aid 
Timothy in his warfare. 


II. Regulations of a Christian Church. ii, iii. 
Public Worship. ii. 1-7. Prayers for all men. f 
1. Lexhort. Some authorities (D. G. Hil. Ambrosiaster) read 
the imperative ‘exhort,’ but the ‘I wish’ of verse 8 makes the 
indicative intrinsically more probable (against <ahy)- 
supplications, prayers, intercessions. The three words 
indicate (1) the wants on the part of man—imploratio; yeh tah 
tercourse with God—oratio ( eg first words are combined 
in v. 5, and in Eph. vi, 18 hil. iv. 6}; (3) petition - 
a superior—a regular word in Greek for the donc to aking. 
The corresponding verb, ‘ maketh intercession,’ is in Rom. viii. | 
27. Intercession, as we understand the word, is not a correct 
translation, for it does not contain any idea in itself of prayer, 
r= h Augustine by anachroniém 
thanksgivings: eucharists. u ne an 
supposes that the supper is meant (Ep. exlix. 16). She of 
Eucharist was so early identified with the Supper that the fact of 
it being used here simply as thanksgiving in general is an argu- 
ment for the apostolic origin of the letter. 
for all men: an improvement even on Eph. vi. 18, ‘for 
saints. The narrowing tendency of church institutions - 
services is provided against. The Christian Church is the priest 
pleading for the world to which it belongs (ef. 1 Pet. ii. 5). 

2. for kings. Baur found in this a reason for bringing the date 
of the Epistle to the age of the Antonines, when fwo ea ty oe 
shared the throne. He might as well have placed Mark 
same period on the ground of Mark xiii. 9. The idea is quite 
Pauline, Rom. xiii. 1: cf. 1 Pet. ii. 13. That Nero was on the 
throne makes the exhortation the more impressive. We afe to 
pray for rulers that are past praying for; but it does 3s not f 


* ‘first of all’: an expression only here in the N. T.; fist i in 
order of importance rather than of time. 

? The word for ‘ intercessions’ only in Pastorals (iv. oi 

’ The word for ‘tranquil,’ and the phrase for ‘ lead a life,’ occur 
only here in the N. T. 

* < godliness.’ This and its correlatives do not occur wre. 
other Epistles. 


I TIMOTHY 2. 3,4 ae 


pravity'. This is good and acceptable? in the sight of 3 
our Saviour; who willeth that all men should be 4 





























hat we are to speak of a rs II or George IV as ‘our 
nost religious king.’ 

@ tranquil and quiet life is not so much the object of 
rayer as the object of the exhortation to pray and give thanks for 
men, and especially for the Government. We do not pray for 
anquillity, which might be selfish ; but in praying for men, which 
is unselfish, we become tranquil and promote their tranquillity, 
while in praying for rulers we gain the external conditions of law 

ind order. 
__ godliness and gravity. Gravity without godliness is simply 


_ godtiness. In the Pastorals the noun occurs eleven times, 
the verb once, and the adverb twice. It is a common Greek word, 
and not infrequent in the N. T. (four times in 2 Peter, twice in Acts; 
pf. the adjective, Acts x. 2, 7, xxii.12(T.R.); 2Pet.ii.g). Strange 
to say, Paul uses the opposite ‘ungodly’ and ‘ ungodliness’ in 
Romans. But why he never uses the familiar word for piety until 
the Pastorals baffles us. In the fourth book of the Sibylline 
Oracles (80 A.D.) this group of words is often used for the elect. 
The only explanation is that a writer sometimes gets a few catch 
words, and employs them for a year or two; and then replaces 
hem, from weariness or other causes, by others. Still the pheno- 
penon must be allowed its due weight as an argument against 
he Pastorals being from the pen of Paul. 
3. This is good: viz. the praying for all men, and especially 
or rulers. The reason for such prayers is that the object is 
acceptable to God the Saviour of men. 
God our Saviour: i. 1; Titus i. 3. 
4. who willeth that all men should be saved. Cf. Rom. xi. 
2, *that he might have mercy upon all, and xz Tim.iv. 10. Calvin, 
order to escape the force of this truth, would interpret a7? as 
n of all kinds. This is the way in which a theory discolours 
th ; an equally striking example, however. of the same fact is 
found in the dogmatic use which universalism makes of this text. 
The will of God does not override the will of man. In making 
ee wills He sets over against Himself personalities that act as 
Timit on His own freedom, because it is a greater enrichment of 
Divine nature to win one voluntary and whole-hearted human 
oul than it is an infringement of it to have some souls that resist 
dis grace. All that is said in this passage is that God’s constant 


: The word for ‘gravity’ is only in the Pastorals (1 Tim. iii. 45 
fitus ii. 7). 
 ©acceptable’ : a word peculiar to the Pastorals (v. 4): 
E 


<=) 
3 



































ae a 
98 I TIMOTHY 25,6 


there is one God, one mediator also prey 
6 men, Aimse/f man, Christ Jesus, who gave 


will is to have the heart and the loyalty of all od His 
~ salvation applies equally to all by the very nate fhe are 
tion (Titus ii. rx: cf. Matt. v. 45). 
the truth. Cf. iii. 15; 2 Tim. ii. 15. ; ee 
5. For one is God, i io ee : 
a man, Christ Jesus: this is the most literal ig of these 
concentrated words. The unity of God is asserted to that 
there is only one God of all men (cf. Rom. i o> ast Cor “to 
viii. 6; Eph. iv. 6). The unity of the m 
shew that there can be no other way to God John se 
also that this is a way for all. He is desceted 
second Adam) generically; but just as he can on! 
for men because he is a man (cf. Rom. v. 15; © 
he can only be a mediator, for God because ag is Co ie 
this Epistle was written, and docetic heresies were += 
was more important to emphasize that Christ was man 
he was God (cf. iii. 16). ‘ By being man he mediated’ (Theodore) 
one mediator. By Paul the word is only 
of Moses (Gal. iii. 19, as in the Assumptio Moysts, i. 14, iii. bp 
in Philo). But in Hebrews ‘the mediator of the nee ene 
occurs, viii. 6, ix. 15, xii. 24. It is quite 
eye on his own words used long before in 
trasted with Moses the mediator between jeege > 5 Coated 
who had become man to be the mediator pbs Bs s, such 
and God. ig 
6. who gave himself a ransom for af. For eee hii 
cf. Gal. i. 4, ii. 20; Eph. v. 2, 25; Rom, viii. 32; stri 
illustration of the phrase in x Macc. vi. 44 ian Macc. 2¢ 
Eleazar, who threw himself on the enemy and perished under th 
elephant that he slew, ‘ gave himself to deliver his proms sad 
get him an everlasting name.’ The stress in this 
course laid on the universality of the Atonem 
all he gave himself. We may hardly therefore s to ¢ 
what is meant by the ransom in Matt. xx. 28; Mark x. 45. 
one word may be said. Christ says that he gave 
a ransom in place of many; Paul interprets it as giving 
a substitutionary ransom (that is the force of the peculiar pode 
used here) on hehalf of all. The ransom ea ‘ 


paid to any person, least of all to God. The language moves i 


® €come to the knowledge of the truth’: a phrase peculiar to 
Pastorals (2 Tim. ii. 25, iii. 7: cf. Titus i. 1 rand Tim. veg) 


I TIMOTHY 2. + | og 


ransom? for all; the testimony 70 de dorne in its own 
times®; wheretinto I was appointed a preacher* and an 
apostle (I speak the truth, I lie not), a teacher of the 


c@ entiles in faith and truth. 



















“a region of metaphor. Death and sin are the personification to 
which the ransom is paid; death and sin therefore are the tyrants 
from which ‘many’ are delivered. The price paid by our Lord 
as the submission of his life to death and of himself to the 
tyranny of sin—not of course in yielding to sin, but in Lae the 
outrageous injuries of sin in his own person. This was ‘ on behalf 
of all,’ the force of the preposition uniformly employed i in the N. T. 
in this connexion. But in the nature of the case it can only be 
‘in the place of’ those who by faith in him occupy the position 
‘which he has bought for them. By the death of Christ, therefore, 
the salvability of the world, and the salvation of all who believe, 
are secured. 
the testimony to be borne in its own times. That testimony 
is the whole content of verses 4-6. It could be borne only when 
“the fullness of time had come, and the Incarnation had presented 
a mediator for all men. For ‘testimony’ see 2 Tim. i. 8. 
_ 7%. whereunto I was appointed a preacher. The ‘I’ is 
emphatic (repeated in 2 Tim. i. rz). 
_| Tlienot. The solemn certainty of being comms’ for this 
testimony (cf. Rom. ix. 1), and especially-of being in a peculiar 
“sense the teacher of the Gentiles (Rom. xi. 13 and Gal. ii. 7-9), 
‘is the occasion of this earnest assurance that he is telling the truth. 
_ im faith and truth: a combination only found here. Dr. Ber- 
-nard’s determination to make faith objective here leads him to 
“make truth also objective, comparing verse 4. But this strikes all 
the pathos and beauty out of the passage. The whole argument’ 
of verses 1-7 is that prayer is to be universal. He supports that 
“contention by (z) the unity of God, (2) the unity of the Mediator, 
(3) the universality of the Atonement. And then in an exquisite 
and human way, very characteristic of Paul, he brings in his own 
human equation that he was himself, Hebrew of the Hebrews as 
_he was, called to be the teacher of the nations, the apostle of 
sean and he adds ‘in faith and truth’ as we say ‘ verily’ 


lee hk, The word for ‘ ransom’ occurs only here: cf. Titus ii. 145 Matt. 
iexx. 28; 1-Pet. i. 18, 19. 
B.4. The phrase ‘its own times” only i in the Pastorals (vi. 15 ; Titus 
. 3). But in the singular Paul uses it in Gal. vi. 9. 
_ * The word rendered ‘ preacher’ is ‘herald,’ and is only used by 
Paul here and in 2 Tim. i. 11. 2 Pet. ii? 5 applies it to Noah. Paul 


H 2 




























100 I TIMOTHY xR 


8 I desire therefore that the men pray fe 
9 lifting up holy hands, without wrath and Be 
like manner, that women adorn themselves in: pei 





and truly’ when we wish to dwell with emphasis on a fac 
may easily be overlooked ; the faith is the spirit, and the t 
is the material, in which he carries out his apostolic mission, = 


8-15. The part of women in\public worship, ‘ 

8. I desire therefore that the men pray in every place: place: i.e. 
the men as opposed to the women, implying that all the men in 
the congregation were desired to pray aloud, The time of litur- 
gies and priests and formal reading of prayers was not yet. — 
this rule applies to every place where prayer was made : No. 
assembly, however stately, is exempted, 

lifting up holy hands: the primitive Christian, an the Jewish 
(cf. x Kings viii. 22; Neh. viii.6; Ps. cxli. 2, clxiii, 6; Lam, ii 
&c.), form of prayer. See Jas. iv. 8 for the purity, and Luke xxiv. 
50 for the use, of the hands. In the pictures of the catacombs men 
praying are represented on their feet with outstretched hands, 
Unless the hands are holy the prayer cannot avail. Holiness is 
not here the mere equivalent of purity, but implies ee 
hands must be consecrated by the Holy Spirit. 

without wrath and disputing. It is Christ’s 
our prayers are uscless if we are not in charity with our brothers. 
And to introduce disputes into prayer is to pray at. one another 
instead of to God. j 

9. In like manner, that women, &c, It is possible to see in 
these words a permission to women to pray, certain conditions of 
decency being secured (cf. 1 Cor. xi. 5, 13). So Riggenbach, 
K. G. Commentar, who supplies ‘I desire that women pray.’ 
And it is an argument for this view that, formally, the contrast 
between the wish for the men to pray and the women to dre 
modestly gives to the passage a touch of satire. We are tempted 
to disregard the formal wording to find the substance aa thi 
passage in a thought of this kind: ‘1 wish men to pray in p 
all of them everywhere ; but I wish women, if they pray in F 
to be very careful to dress simply’ (cf. x Pet. iii. 3-6). _ the 
more ordinary view is more likely, that as Paul forbids the + in 
to teach in public, and to usurp authority over a man, so he im- 
plicitly forbids her to pray in public, and hints that the wor 
piety is better shewn in deeds than in words. We could t 
wished that Paul's view had been different; but we must 1 
wrest his language to gratify our wish. : 

In like manner: a very favourite idiom in the Pastorals (i 
8, 11, v. 25; Titus ii. 6), but also Rom. viii. 26 and 1 Cor, xi. < 


0 ths: 


+ 


igs 


I TIMOTHY 2. to12 16 


apparel, with shamefastness? and sobriéty ;_ not with 
ided hair, and gold or pearls or costly raiment ; but 
‘(which becometh’ women professing godliness *) through 
good works. Let a woman learn in quietness with all 


subjection. But I permit not a woman to teach, nor to 




























_ -with shamefastness and sobriety. The first of these words 
‘means that modesty which dislikes what is unseemly, and bases 
espect for othersonself-respect. Wycliffe has the credit of finding 
‘the English word for the original. The word rendered ‘ sobriety’ 
nother of the idiosyncracies of the Pastorals. It and its corre- 
tives occur here and in ii. 15, iii. 2; 2 Tim, i. 7; and Titus i. 8, 
s 2, 4, 5, 6, 12, -It was in Greek ethics one of the four cardinal 
ues (temperance (sobriety), wisdom, justice, courage). It 
signifies mastery over appetite. In the present passage it would 
‘mean control over a feminine tendency to self-display, coquettish- 
ness, and amativeness. 
_ 10, The adornment is to be through good ‘works: not the good 
works themselves, which could not be brought into. the assembly, 
but the habits, virtues, and perhaps expression and demeanour, 
which are the result of being occupied in good works; that 
beauty, chastened, spiritual, and often pathetic, which may be seen 
in good women whose lives are given up to the service of others. 
_ The stress laid on good works in the Pastorals might seem un- 
» Pauline, but may be Paul’s own corrective of his former disparage- 
ment of them. See Titus i. 16; 1 Tim. v. 10; 2 Tim. ii. 21, iii. 17; 
Titus iii. r. They are not here, any more than in Romans, the 
foundation of salvation (ii. Tim. i. 9; Titus iii. 5). But Paul fully 
YFecognizes the complementary fruth which is urged by James. 
With another adjective, which means ‘beautiful,’ works are 
“Mentioned eleven other times in these letters (1 Tim: iii, 1, v. 25 
‘wi. 18; Titus ii. 7, 8,14, &c.). The beauty of goodness sounds 
G eek ; but in Christianity it becomes the beauty of holiness. 
Ld. het a woman learn in sphere: This is quite Pauline: 
ef. x Cor. xiv. 34,35. For the ‘ quietness,’ not silence, see x Pet. 
iii. 4 (also ii, 2, and ii. Thess. iii. 12). 
With all subjection: i. e. not only to their husbands (Titus ii. 
5; Eph. v. 22-24) but also to har community, in contradistinction 
o the unruly (Tit. i. 6- 10). 
| 12. to teach: (‘speak’ in 1 Cor. xiv. 34). In Corinthians the 
Woman must keep silence because the law required it. Here 





apparel.’ The word only found here in the N. T. 
shamefastness’ : a word only used here in the N. T. 

ment * godliness,’ a variation-on the word used in verse 2, is found 
only here in we N:T. 


- 


Io 


II 
12 


































102 I TIMOTHY 2. 13-15 


13 have dominion over a man’, but to be in quietness. Fo 

14 Adam was first formed, then Eve; and Adam was not 
beguiled, but the woman being beguiled hath fallen into 

15 transgression; but she shall be saved through th 


ee 
Paul is represented as forbidding it himself. Von Soden, in the 
Hand-Commentar, sees in this the mark of a post iin 
glorifying the authority of an apostle! The 
women is only that in the public Reape Be se 
permitted (cf. 2 Tim. iii. 14 ; Titus ij. g; Acts xviii. 26> 
This subordination of woman is based on two peaks 
was formed before Eve, sce 1 Cor. xi. 9, (2) Eve tem 
‘More: easily deceived, she more easily decei 
(cf. 2 Cor. xi. 3). Adam was not deceived, ise ait 
have us believe, deliberately sinned that he might share his w 
punishment. Thus Eve was a dupe ; Adam was chivalrous in 
fall. This is how men interpret the facts of life. pobre 
assigned to woman in the stories of Creation and the Fall rf 
led the Jews to despise women, and the Rabbis to regard it as 
a disgrace to be seen talking with them, And the same mails 
tion survives in the monkish ideals : 


‘Femina corpus opes animam vim pore aaa 
Polluit annihilat necat eripit orbat acerbat—- 


two bitter verses which may be translated, ‘Wines ip pollutes 
our body, annihilates our wealth, kills our soul, takes our s rength, 
blinds our eyes, and makes our voice harsh’ » 

Happily Scripture as a whole, and even Paul in other p 
puts woman in a very different place; and our Lord has r 
her to a dignity no asceticism can tarnish; and no prejudice cat 
ultimately obscure. Some allowance must be made for the f 
element in Paul. If he had ever been married, he had no wide 
a companion and friend ; and in hardly any great man does woma! 
seem to have had so small a part. To use him as an argument fo! 
the depreciation or suppression of women is to es his 
infirmities and limitations as a man, and to make them f 
in his authority as an apostle. As it "could be no pens 
for keeping woman in subjection, even if Eve wasc 
Adam, and if she was the cause of his fall, so it can be noc 
prohibition of her speaking and teaching, that Paul, from s 
circumstances, or from a certain interpretation of the law; ¥ 2 
he did not in other respects allow to be binding, was | "Ted 
prohibit her speaking and teaching in the churches of 
time. The question after all must be, not, Does Paul prohibi 


1 to have dominion over a man’: a word is used here which is ne 
found elsewhere in the Greek Bible. OT sgl ‘i 


Pa 


a 


-s 



















i’ TIMOTHY 3.1 103 


ildbearing 1 if they continue in faith and love and 
anctification with sobriety. 
Faithful is the saying, If a man secketh? the office of 3 


twomen from teaching? but Does the Spirit of God use them as 
teachers? 

15. Yet Paul adds, thinking of the curse in Gen, iii. 16, that the 
oman ‘shail be saved through her time of peculiar trial and 
abour, if they, viz. women generally, remain in faith and love and 
‘sanctification with sobriety.’ Riggenbach regards the child-bearing 
is the means of woman’s salvation, since it is her God-appointed 
function ; yet it is not through child-bearing absolutely that her 
salvation. is secured, but through child-bearing under a certain 
condition, viz. that of abiding in faith and love and sanctification. 
But in that case the child-bearing is not the means of salvation at 
all; and that it is not, is clear from the fact that childless women 
can also be saved. The Hand-Commentar adopts the curious view 
that the subject of shall be saved is Eve, and refers to the promise 
in Gen, iii, 15, ‘she shall be saved through her child-bearing,’ viz. 
by bearing Christ the Saviour. Then the plural is used because 
women are included in their mother Eve, as men are included in 
Adam (Rom. v.15). ‘This interpretation,’ says Dr. Bernard, ‘must 
be counted among those pious and ingenious flights of fancy which 
so often mislead the commentator.’ The ‘ through,’ therefore, cannot 
be understood as the means, but only as thé circumstances, in the 
_ midst of which salvation shalt be wrought out for women, if they 
abide in ‘faith and love and sanctification’: cf. iv. 12, vi. Iz}; 
2 Tim, ii, 23, iii-10; Titus ii, 2. 

- Schmidt and Holzendorff see in ‘this recommendation. of 
Beetrriage ” (which does not agree with x Cor. vii.) an opposition 
to the ascetic. rejection of it by the false teachers (cf. iv. 3). But 
it is as difficult to find in this verse a ‘recommendation of 
_ marriage’ as it is to follow these commentators in their unquestion- 
ing identification of the hetero-teachers with the second-century 
_ Gnostics. ; 


_ The qualifications of (1) Bishops 1-7, (2) Deacons 8-13, and (3) 
_ Deaconesses, verse 11, with the purpose of all the foregoing instructions, 
wiz. that Timothy.might know how t6 behave in the house of God ; 


OOS with a verse of an early Christian hymn, 14-16. 






1. Faithful is the saying (sce on i, 15, lv. 9; 2 Tam. t£2)5 





4 1 The word for ‘childbearing’? only here; the corresponding 
7 verb, v. 14. ; 

4 2 “seeketh.’? The word used is only found in 1 Timothy among 
the writings of Paul. 


| 


to4 I TIMOTHY 38. 4 


2 a bishop, he desireth a good work. The bishop 


Titus iii. 8). The Western reading until the time erome V 
*It isa saying of men.’ The Hand- 

sostom, treats the words as a conclusion to what had been said 
the promise to woman in child-bearing. But in spite of the 
of ‘that,’ as a conjunction with what follows, most recs 
consider that the connexion is this : ‘ Sper es (which 
is frequently heard in the church), or ‘the saying is current 
among men,’ that ‘if a man seeks an office of oversight he 
desires a good work.’ If our letter is Pauline the word 
episcopé cannot yet have the specific meaning of _ but 
still has the general sense of oversight, as in Acts i. 20. 
mentators like Dr. Bernard do not seem to notice that in abmuming 
episcopus to be equivalent to the ‘bishop’ of the second 

they move the composition of this letter into that century. 


interchangeable 
terms (Acts xx. 17, 28): and so it is in the Pasforals, for it 
is — arbitrary to see in Titus i, 7 the beginning of a 
tion between the episcopus there mentioned and the elders of 
verse 5. In the letters of Ignatius, at the beginning of the second 
century, the bishop is the centre of the unity of the congrega- 
tion, the president of the court of elders. But it is among 
the arguments for placing the Pasforals in the first century, 
and regarding them as Pauline, that there is no this 
development in them. By translating the words episcopé and 
episcopus as the margin does, instead of reading into them the 
later meaning of episcopate and bishop, we get at the right 
historical situation. ’ 

As Prof. Ramsay says (Paul the Traveller, p. 122), the expression 

‘seeketh’ implies that members of the church stood for 
the office of elder: and the object of the verse is to 1 
them to stand. In a true church of Christ there is no earthly 
inducement to seek office: it is not the way of gain (verse 
yet of worldly distinction. The church has gone far from 
when men seek office in it as a distinction and a means of ieee 
This gentle encouragement therefore to undertake the thankless” 
and difficult task of directing a church (i. Pet. v. 2, bgt maiabca 
cheerful assurance that it is, in spite of its humiliations an: 
‘a beautiful work,’ is a proof that Paul is pee bm 
that to be a minister of Christ was to be a gazing-stock to 
world, and the offscouring of all things. (For the idea of “work” 
see i. Thess. v. 13; 1 Cor. xv. 58, xvi. 10; Phil. ii, 30.) ‘A 
work,’ says Bengel, ‘ must be entrusted to good men,’ ~ 

2. A beautiful work (as it is here) must be carried out 
beautiful characters; by one who is withont reproach; not 
one unblamed, but one who does not deserve to be blamed ( 



















a I TIMOTHY 3. 2 105 


mu t be without reproach \ the husband of one wife, 






























same as ‘blameless’ in Titusi. 7). ‘This is the dominant idea of all 
e following qualifications’ (Riggenbach). (Compare all through 
the description here with that in Titus i. 5-9, iii. 2.) 

the husband of one wife: cf. verse 12, v. 9; Titus i.6. It 
is generally assumed now that this forbids to ministers a second. 
‘marriage. Paul was not averse to second marriages for Christians, 
as such (Rom. viii. 3; 1 Cor. vii. 9, 39; 1 Tim. v. 14), but he is 
supposed to set a higher standard for the clergy, whether 
Overseers, deacons (verse 12), or church widows (verse 9). 
Dr. Bernard points out that the Pentateuch had a straiter law of 
Marriage for priests than for other people (Lev. xxi, 14). But he 
proceeds to shew that the Roman, Greek, and Anglican churches 
have all set Paul’s teaching at defiance, the first by forbidding the 
clergy, the second by forbidding the bishops, to marry ; the last, 
y allowing any clergyman to marry as often as he likes. He 
concludes that ‘the sense of the church is that this regulation may 
be modified.” The sense, or at least the practice, of the church 
hhas, it is to be feared, modified every one of the requirements 
which are mentioned here. When has the Roman Church 
‘demanded that her bishops should have their own. children in~ 
Subjection with all gravity? Seldom has the Greek Church 
quired her bishops to be ‘apt to teach’ or even free from the 
love of wine. And the Anglican Church, during these last three 
centuries, has presented the spectacle of bishops who do not 
realize any of the Pauline requirements, Unhappily ‘the sense 
of the church seems to be that all the regulations of the gospel 
ay be modified by circumstances.’ But if Paul, by the direction 
of the Holy Ghost, wrote this letter; and if he meant by the 
‘husband of one wife’ one who is only married once, we must 
firmly insist that Christian ministers should not marry again, 
Nothing is more despicable or demoralizing than to recognize 
the cemmandments of God in Scripture, and to explain them 
away by ‘the sense of the church,’ or by the laxity of moral 
Standards, It is, however, quite arbitrary, and curiously re- 
gardless of the historical situation in Ephesus or Crete to give 
jo the words the meaning now before us, If these letters are 
Written by Paul, and to Christian workers in those corrupt 
_ Greek cities, it must be remembered that he represents Christianity 
eating a totally new moral standard. In Greece irregular 
nnexions with women, before and after marriage, were not 
en censurable. The hefaera was a recognized feature of the 
ghest Greek civilization. Every one will remember Augustine’s 
count in the Confessions of his early amours. Until he became 


J ‘ without reproach’: a word found only in this Epistle, v. 7, vi. 14. 



























106 I TIMOTHY 3. 3 


temperate’, soberminded, orderly, 
3 apt to teach; no brawler’, no eniker*y be pl 


a Christian, no doubt of their legitimacy crossed hi: ‘mi 
Mohammedan standard in this respect is not beloy 

above, that of the ancient world, And it must be 
that even to-day, in Christian Europe, the vast 


practise, and moralists like Mr. Lecky ae a vic ch it w: 
a main ‘object of Christianity to rebuke, ak ol 


unhistorical to force back on the age of Pad ec cra, 
the result of his nobler teaching, and to paca y 


for otek Christians: he is simply expressing ys: 
that for the ministry of religion there was a mora 
Catholic churches to this day maintain that the cficacy 0 
ministrations is not hindered by the moral 
ministers. If this is so now, how much more n 
then to assert the opposite, and to shew that the 
is a ministry of character—a ministry of il 

a holy example? This phrase therefore, and that in v. 9, sho 
taken quite simply, ‘a man of one woman’ or ‘a v of « 
man’ ; thatis, the Christian, as Paul taught in Epk ratel] D 
a monogamist, and to see in his relation with a 

the union between Christ and the church. 
henceforth forbidden. What was legitimate 

Abraham, or in a king like David, was not a 
the least in the kingdom of heaven. The mysticism 
between Christ and his bride the church seer die 
wife, during this life (for in the next Setar ie 
in marriage) should be content with an exclusive 





devotion, as one flesh. So, in the main, Riegenbach and Za 
life, the other to outward conduct, “a 
apt to teach. Cf. v. 17, 2 Tim. ii. 24; Titus mips a5 
1 “temperate.’ The word only in the Pastorals. 


temperate: in mind and spirit. : 
soberminded (ii. 9), orderly. The one refers to in 
given to hospitality: a thoroughly pte 

Rom. xii. 13; Heb. xiii. 2; 1 Pet. iv. 9; and 

11, which shews that the overseers or elders were also to 

pastors and teachers. ; 

? © brawler’ (Titus i. 7), striker,’ ‘not contentious’: all three w 
found only in the Pastorals. 


| E ; I TIMOTHY 3. 4,5 Us to7 


itentious *, no lover of money?; one that ruleth well 4 
own house, having 4s children in subjection with all 
ry ibat if a man knoweth not how to rule his own 5 


od 































3. no striker. This confirms what was said about ‘husband of 
‘one wife.’ It was Christ’s new law that made men not ‘strikers, 
willing to be struck but not to strike. The most elementary 
ues had to be insisted on in those first days. 

gentle. It is the Aristotelian word, found also in Phil. iv. 5, 
Matthew Arnold happily rendered, in the noun, as ‘ sweet 
nableness.’ It represents the spirit of equity as opposed to 
stiff justice. 

having his children. The celibacy of the clergy is condemned 
beforehand (see iv. 3). Every Roman priest has to throw aside 
the Pastoral Epistles, not on critical, but dogmatic grounds. His 
church forbids him to marry. Paul assumes that he i is married as 
a matter of course. 

, with all gravity : viz. inhimself: seeverses8, 11. TheGerman 
Wiirde is better than the English ‘ gravity.’ It is not the solemnity 
of an official that is meant, but the sweet dignity of a child of God, 
which ‘ equally excludes complaisance and passion’ (Riggenbach). 
_ 5. The idea of the church as @ family or household of God, 
derived, perhaps, from the O.T. (Num. xii. 7; Hos. viii. 1), is 
dear to Paul (v. 15, x Cor. iv. 1; Gal. vi. 10; Eph. iii. 9). The 
idea is much clearer when it is rightly translated : ‘How shall 
take care of @ church of God?’ The church referred to is 
e local community. The term ‘church of God’ is only found 
Paul’s Epistles (Hort, Christian Ecclesia, p. 108). Bengel says 
‘it is a greater thing to rule a church than a family.’ The sig- 
Nificance of the phrase ‘church of God’ is seen in the adaptation 
“of Ps. Ixxiv. 2, made by Paulin addressing the Ephesian elders, as 
_ Ulaiming for the community of Christians the prerogatives of God’s 
cient Ecclesia. “With the exception, however, of two places in 
i Timothy (iii. 5, 15), where the old name is used witha special force 
‘derived from the context, this name is confined to Paul's earlier 
Epistles—Thessalonians, Corinthians, and Galatians. ~ It is very 
Striking that at this time, when his antagonism to the Judaizers 
as at its hottest, he never for a moment set a new Ecclesia 
ainst the old, an Ecclesia of Jesus, or even an Ecclesia of 
the Christ, against the Ecclesia of God, but implicitly taught his 
heathen converts to believe that the body into which they had 
been baptized was itself the Ecclesia of God. 


Bk, 6-5 


no lover of money,’ the word used occurs nowhere else in Paul, 
ough its correlative abstract noun is found in vi. 10. 






























108 I TIMOTHY WR, 


house, how shall *he take care’ of the c 
6 not a novice’, lest being puffed up* he fll into. d 
7 condemnation of the devil.’ Moreover he must’ 
good testimony from them that are without; lest he 
8 into reproach and the snare of the devil. “Deacons 


6. puffed up means rather ‘clouded,’ and am :) 
of getting into a cloudland of conceit, as a sibaliyp, tals ated 


to do, If he is in a position of res reap 
head in the clouds is not only hurtful to thee church, 


drive him into wilfulness, dogmatism, violence, and, - Pr 
‘the judgement of the ‘devil,’ In verse qe wate. 
in order to escape this judgement, or, in this ease, re 
and snare of the devil (cf. 2 Tim. ii. 26), he must! a 
testimony from those outside the church, who are quick te 
what the man was and what he has become, 
one who is not respected outside the church is apt to be the r 
arrogant and self-assertive within. The watches ever. 
Christian, and especially a minister, eager to bers him 
judgement, reproach, and a snare. P, 
The idea, countenanced by Pee that «the devil’ 
article (cf. 2 Tim. ii, 26 ; Eph. iv. 27, vi could simply 
slanderer,’ because the word without tlie article means slande 
in iii, 1x; 2 Tim. iii. g; Titus ii, 3, is tempting, but should b 
resisted as a temptation. It is the definite article before ( 
which determines that not an ordinary slanderer but the re 
eee of the brethren is meant. ; ’ : 
Bernard makes an interesting comnpiarinell nebecen 
esa a qualifications and those of the Stoic wise se il 
Diogenes Laertius, thus :— N 


Tue OVERSEER. Tue Wise Max. 


Married and a good father. the same. 

Not beclouded (puffed up). free from cloud (: 

Not given to wine (no brawler), shall drink wine _ at not 
excess, 

Soberminded and orderly. orderliness flowing on | 
briety. , 

Bodily exercise prescribed (x shall accept exercise 

Tim. iv, 8). C his <a ae 


8. Deacons: Phil. i. 1; Rom. xii. 7; © Pet. iv. 115 3 


* ‘take care’: a word not otherwise used by Paul (but see Lul 
X- 345 35)+. a 
* ‘a novice.’ The word only here in N. T. 


5 ‘puffed up’: a word only in the Pastorals (vi. 45 2 Tim. i r 





I TIMOTHY 3. 9-11 109 


ke manner mzs¢ de grave, not doubletongued ', not given 
) much wine, not greedy of filthy lucre?; holding the 
aystery of the faith in a pure conscience. And let 
these also first be proved; then let them serve as 
leacons*, if they be blameless. Women in like manner 


























erhaps the ‘helps’ of 1 Cor. xii, 28. These are the younger 
zen of x Pet. v.5. Paul often calls himself a deacon, or minister, 
nd his work a ministry. And it is doubtful whether in his 
fetime the word had acquired any official significance. As 
ne elders of the church were the overseers (Acts xx. 17, 28), 
o the younger men were appointed to subordinate tasks. The 
Seven elected in Acts vii. to serve tables are not called ‘deacons,’ 
it the administration of relief to the poor was no doubt entrusted 
> these subordinates, while the overseers, as Hatch maintained, 
ould keep in their hands the general control of the church 
fmances. Probably verse 13 indicates that deacons who did their 
duty well would be raised to the position of overseers. 

- doubletongued. Bengel renders it ad altos alia loquentes, 
lying one thing to one and another thing to another; or perhaps 
talebearers’ (Lightfoot), 

' given to: i. 4. 

9. the mystery of the faith. Cf. verse 16; a phrase found only 
ere. But the mystery is referred to in Matt. xiii. 11; Eph. i, 9; 
om. Xvi. 25. Bearing in mind the parallels, viz. mystery of 
dliness (verse 16), and mystery of lawlessness (2 Thess. ii. 7), we 
ay interpret it as the Divine truth of the gospel revealed to and 
sped by faith, which is called a mystery because (1) it was once 
id though now revealed (Rom. xvi. 25), and (2) it remains hid still 
fo the natural, and is known only by the spiritual man (x Cor. 
: We 14 

. 21. Sai in like manner. From its place in the midst of 
a paragraph on the qualifications of deacons, or the younger 
servants of the church, the only conclusion that the words seem 
admit is that the ‘women’ are the corresponding servants of 
church on the female side. Such women were called 
conesses (e.g. by Paul in Rom. xvi. 1; marg.). The Greek 
ord is identical for masculine and feminine. The Afosiole 


SG 


jonstitutions contain regulations for deacons of both sexes not 





& doubletongued ’ : a word found only here. 
* greedy of filthy lucre’: also at Titus i. 7(cf. verse 11), but 
4 y in the Pastorals. 
® “let them serve as deacons’: a verb only used here in this 
ecific sense, 

























rt0 I TIMOTHY 8, 4 


must be grave, not slanderers*, 
12 things. Let deacons be husbands renee 
13 their children and their own houses well. For erty 

have served well as deacons gain? to themselves a g 

standing *, and great boldness in the faith which is 


Christ Jesus. $5 Aa % 





unlike those in the Pastorals. The ancient i ; 
view that this verse refers to deaconesses. : "5 a) 
von Soden in the Hand-Commentar maintains that it refers t 
wives of deacons, as did Luther, Bengel, and Weiss, 
In that interesting attempt to restore the 
the N.T., which we know as Congregationalism, the ¢ 
instituted as a matter of course. The exiled church 
at the end of the sixteenth century, as Governor Br 
‘besides pastor, teacher, elders, and deacons, hel one 
widow for 2 deaconess, who did them service m 
though she was sixty years of age when she was cho: 
honoured her place, and was an ornament to the con 
She usually sat in a convenient place in the congregat 
a little birchen rod in her hand, and kept little ¢ 
awe from disturbing the congregation. She did fe 
the sick and weak, especially women, and as | 
called out maids and young women to watch a ° 
helps as their necessity did require; and if they were’ ; 
she would gather relief for them of those that were | 
acquaint the deacons ; and she was obeyed as a mother in 
and an officer of Christ,’ : 
And in Barrow’s Description of a Church the office 0 
is identified, as in our Epistles, with that of the 
widows or relievers must be women of sixty years of 
least, for avoiding of inconveniences ; they must be y 
of for good works, such as have nourished their 
have been harbourers to strangers, &c.” See Dr. Powi Hen 
Barrow, pp. 237, 344- 0. ai 
slanderers: see note on verse 6. P 
13. a good standing. It cannot refer to the future lif 2 Hi 
19, and does not come, therefore, under Schmidt and Holze endorf 
comment: ‘the idea is as far from being Pauline as that c I 
The present tense of the verb precludes this reference. Nor « 


ae ‘ slanderers.’ Only in the Pastorals in this sense ia oer 
‘gain’: a word not elsewhere used by Paul. © 
; ® ‘standing.’ The word, which signifies a step, bg only he 
the N. T. 


ite 


~ J TIMOTHY 3. 14, 15 2 IIt 


‘These things write I unto thee, hoping to come unto 
thee shortly ; but if I tarry long, that thou mayest know 
ow men ought to behave themselves in the house of 


od, which is the church of the living God, the pillar 






















of itself, signify a promotion in the grades of the ministry ; 


clesiastical advancement and boldness in the-faith is too incon- 
‘uous a mode of speech to be attributed to any but the most 
morant writers. But the good standing and boldness in the 
» secured by diligent and faithful discharge of a deacon’s 
e, say visiting the sick and the poor, reading the Scriptures, 
anging the services, &c., may well be the reason for raising the 
on to the office of overseer. ‘Deacons by excellent discharge 
heir duties may win for themselves an excellent vantage ground, 
tanding’ a little, as it were, above the common level, enabling 
em to exercise an influence and moral authority to which their 
rk as such could not entitle them’ (Hort, Ecclesia, p. 202). 
The boldness in the faith which isin Christ Jesus (cf. Acts iv. 
2 Cor. vii. 4) is that freedom of utterance and fullness of matter 
hich come from a close and fersonal ministry to others. A 
iligent deacon would probably know every one in the church 
timately, and would be accustomed to apply the teachings of the 
ospel to individuals more by way of conversation than in set 
discourses : a sure aid to spiritual growth. 

14. We now have the object of all these directions stated. 
aul hopes presently to rejoin Timothy. But in case of delay 


God, which is a church of the living God, a pillar and ground 
the truth.’ The use of the indefinite for the definite article, 
in the original, gives a slightly different colour to the passage ; 
makes it evident that what Paul means by ae house (1 Pet. 
» 55 1 Cor. iii. 9, 16; Eph. ii. 22: cf. Heb. iii. 5, x. ar) and 
he church of God is not the church as a hale but a local 
community, such as that at Ephesus (Hort’s Ecclesia, p. 172), 
vhich is indeed the prevalent sense of ‘church’ in the N.T. 
is then a local church which is described as a pillar and stay 
‘the truth, As a community united in Christ, and secure of 
presence, it takes its part in the great work of supporting 
ruth, and as such it has importance, and demands all the care 
In organizing and managing which the writer expends on it in 


3 is worth while dwelling for a moment on this verse. The 
fhouse of God is not the building but the household (cf. 2 Tim. 
] 


is forbidden by the idea which is coupled with it ; to unite ‘ 


e wishes to instruct him ‘how he ought to behave in a house 


16 


‘the relative pronoun ‘ who.’ The words might be & 


ma “ee, 


























é rae 
112 I TIMOTHY ot fa hae 


and ground! of the truth. And’ withe ‘i sabe 
great is the mystery of godliness; 
manifested in the flesh, justified in tas ‘oie 





kind of order is to be maintained in it because (this 
is implied in the relative pronoun used for ‘w it 
that is, an assembly of a God that lives aaa ao d 
of prayer (ch, ii) and the moral character 
must be maintained because this Christian on 
a living God. We are defining the behaviour iy eo, 
household, of which God is the householder or master. W' 
such a living witness as a Christian church is described as a p 
and stay of the truth, it does not mean that truth, as such, st 
in need of such a stay; but that for presentation to t 
truth demands such an organization, i Mt we 
16. And now the gist of this truth which a church has t 
maintain is given in some related clauses which have t 
of a hymn, — 
great is the mystery of godliness: i, e. the feiss} 
iv. 1; Eph. iii, 3, 9, vi. 19; Col. i, 27, ii. ms iv. 3) which ge 
contains and feeds on, viz. the person of Christ himsel is 
vast that no pains bestowed on the management of the c 
can be too great. The mystery is expressed in verse. rtai 
words of the hymn must be supplied, e.g. ‘ Let sain Sit 
our Lord— ' 
1. ‘who was manifested in flesh’; 1 John tv. a3 Rom. wi 3 
piy:* 14. 
, “Was shewn to be such as he was in spirit’ + Rom. ili, 
Mat xi. 19; Luke vii. 35. oh See 
‘Was seen of angels’ (sc. when he returned to ‘heaven 
Eph i. 10, 20; Col. i. 20. ; 
‘Was preached among the nations’: ” Phil. i 155 ‘Matt: 
xxviii. 19. 1th Em 
5. ‘ Was believed on in the world’: Rom, xi. ra, 
6, ‘ Was taken up into glory’: Mark xvi. 19; ita = 22. 
Verses 1, 2, 4, and 5 refer to earth ; 3 and 6 to heaven. 
No change in the R. V. was thought to be more t 
the substitution of ‘he who’ for ‘ God.’ One euetaied upposed 
that the Divinity of our Lord depended on a faded line in a Greek 


uncial. OC in an uncial i is the contraction for ‘God, and bad 


But the preponderance of evidence shews that the brighttal 
was ‘who’ and not ‘God.’ By that we must abide, ee 


‘ ground,’ or ‘stay’: a word not used elsewhere in 


.T. 
‘ without controversy’: a word only here in the bes 





¥ 


a 


I TIMOTHY 3. 16 113 


ngels, preached among ‘the nations, believed on in the 
Id, received up in glory. 


































This, we suppose, is a fragment of a Christian hymn, such as 
liny says (Zp. x. 97) the Christians were wont to sing ‘to Christ 
is ; God? (ef. Eph. v. 19; Col. iii. 16), Perhaps Eph, v..14 is 
nother such fragment. 
The first two lines state that Jesus, pre-existent, was manifested 
n the flesh, and yet was ‘justified,’ i. e. shewn to. be the Lord from 
eaven in his spirit (cf. z Pet. iii. 18 for this balance of flesh and 
it). The line ‘was seen of angels’ might refer to the deeper 
ews which angels gained of God in the Incarnation (cf. 1 Pet. 
1, 12; Eph. iii. 10), or it might simply call attention to the wide 
ange of intelligences that watched the earthly life of Christ (ch 
Cor. iv. 9). But if the third and_sixth lines of the hymn aré 
Jarallel, as we suppose, ‘seen of angels’ must refer to the glad 
Sturn to heaven, when angels saw and welcomed him. 
| The next two verses return to earth, and record the preaching 
Christ in all nations and the faith which his person attracted, 
ollowed by a repetition, like a refrain, of his return to heaven. 


_ As we look back over the regulations for a Christian Church, 
contained in chaps. ii, iii, there are some general notes which 
leserve attention. 

‘I. The universality of prayer based on the universality of the 
gospel, and especially that concern which the church, even in this 

inattive stage of its development, nas with the ‘state and its 
dministration (i. 2). This will meet us again in Titus iii. 1. 
[he church is in the world, and is not to be identified with 
e state, but it is always there to bring the state into harmony- 
vi h the will of the Blessed and only Potentate. Even when the 
State persecutes the church, and the claims of truth require her 
fo resist the claims of the state, she will continue to pray for 
ings and those in authority, that the outward order may be 
pnsistent with her own peace and tranquil growth. 
| 2. The relation of men and women in the church. On the one 
land, woman’s Divine function is to be-sought rather in the home 
ad in the family than in the public services of the church (ii. 15) ; 
but, on the other hand, she has her church functions. We have 
een that in all probability it is assumed that on certain conditions 
he would pray in the church; and she holds an office cor- 
esponding to that of the deacons, while as wives of bishops and 
leacons women have an essential influence on the church, since 
he right ordering of the bishop’s or deacon’s home is a necessary 
Condition for the right ordering of the church. In chap. v. we 
hall see further that an order of church widows was recognized, 


Ve. 


o 


























- ye 
it4 1 TIMOTHY 4.1 — 
me 
2 


4 But the Spirit saith expressly’, that in 


a; 





of the church, by the use of the singular in iil, 1 a 
i. 7, is more than doubtful. That neither bishop ne 
any priestly function or status is more than evi 
status rests on character and on the reputation they have ¢ 
in the world outside the church: they are married men whe 
in their own households how to manage the 
The bishops have to teach; perhaps in the 
covetousness (iii. 8) there is a hint that the 
management of money, but from Titus i. 7 it is cl 
bishops were financial officers as well. “tin te 
It is evident that here, as in Phil. i. 1, Paul only contemp 
two orders of ministry: the elders, or overseers, and the you 
or servants, of the church. : 
4. The church community is God's way of guarding 
municating the truth—that sacred deposit of the 
mystery of the faith, which an apostle like Paul rece re 
from above, but which was to be transmitted to the coming age 
by the Christian communities or churches. er ORE 
And it is to be observed that the very pith and centre of # 
‘church community is that Divine Being whose course earthw 
and heavenward is celebrated in the closing kymn. To keep t 
church pure and simple is to make the witness of the Divi 
Redeemer clear to men. And the warning against heresies a 
corruptions is necessary, lest the simplicity which is in Ch 
should be obscured. Ge acm 
III, In contrast with a true church. iv. ae ee 
Chap. iv. The vision of a Christian society as a pillar and stay 
the truth passes into a forecast of the error against which the tru 
- will have to be maintained (1-5), and that leads to a close 
exhortation to Timothy, as a protagonist of the truth in the chi 
society at Ephesus, and as a‘ deacon (minister) of Christ Jesus” (6- 
1. the Spirit saith expressly: viz. ‘the spirit of prophec 
(x Cor. xii. ro f.), uttering himself through some prophet Ii 


1 ‘expressly’: viz. in words. The term used occurs only her 
the N.T. ie Sy Cae 
2 ‘in later times’: a term found only here; ef. 2 Tim, iii. 1. 
os 


’ 


awd a 


. I TIMOTHY 4. 2 ang 


m 


yall fall away from: the faith, giving heed to seducing 
pirits and doctrines of devils, through the hypocrisy of 2 
aen that speak lies’, branded’ in their own conscience as 


STEP UEIEEIDSF TEE EEEEEEEEEEREEEEEREEPRRREEEEERERE REEF EEEERREREP 
abus (Acts xx. 23, xxi. 11). Paul does not say whether this 
rophetic forecast had come through him or some other of the 
ophets in the church; but he paid great attention to such 
ophecies (1 Thess. y. 19; 2 Thess. ii, 2). The word ‘expressly’ 
hews that the prophecies of our Lord are not directly meant 
Matt. vii. 15-23, xi. 24, xxiv. 4). 

The opponents of the authenticity of the Pastorals say :— 
[he writer throws the description of the false teachers of his 
n time into the form of a prophecy revealed to Paul by 
€ spirit” (Holtzmann, von Soden), They say that the heresy — 
verses 1-5 is a heresy of the second century which is to 
e rebuked ‘by this fictitious authority of Paul. It is as if a 
hurchman of to-day were to compose a sermon and publish it 
s Bishop Butler’s, foretelling and rebuking the Oxford movement. 
at evidently there is a curious psychological and moral question 
e involved. The writer is denouncing ‘the hypocrisy of men 
t speak lies, branded in their conscience as with a hot iron.’ 
uppose for a moment that this writer is a second- -century imitator 
Paul; he is carefully endeavouring to write in the character 
the Apostle, and he wishes the composition to pass as the 
ostle’s, Is it conceivable that he would in such circumstances 
ak with so severe a tone of ‘acting’ (that is the meaning ~ 
hypocrisy) and of speaking lies? Would it not occur to 
that he was himself acting a part? If he did it without 
mching, would he not himself be ‘branded in his own con- 














nce’ ? 
Tt is a psychological and moral difficulty of this kind which 
ems at times to overbalance all the literary and philological 
ficulties on the other side, and to justify conservative com- 
tators in their contention that~the Pauline authorship is 
sier to accept than any of its alternatives. 
. seducing spirits. Cf. 2 John 7 or x John iv. 1, 6; ‘ demons” 
iii. 15; Eph. vi. 12: demonic powers dwelling and working 
men, In Rev. xvi. 13 the three unclean spirits out of the 
uth of the false prophet shew that the conception of this verse’ 
longs to the first age of the church. For ‘the doctrine of 
1ons’ cf. 2 Cor. iv. 4, xi. 14. 
. through the hypocrisy: i.e. teaching error under a cloak of 
sive asceticism and devotion. 





“men that speak lies’; a word not elsewhere in the Greek Bible ; 
[so ‘ branded’. 


1 
2 


12 





























116 I TIMOTHY 4 pe 


with a hot iron; forbidding to marry, si 


branded in their own conscience. The 
phrase may easily be missed. It is not that the pron oey 
insensitive and cauterized; but as slaves were marked by | 
brand on the brow, so these heretical teachers would be nark 
in their own conscience, i.e. they would know that they w 
guilty. Their sin would be not the error of A gp ae or mente 
weakness, but deliberate lying and h This pn 
which is only missed by the A. V. ‘seared,’ * demoustrated b 
the parallel (Titus i. 15, iii. 11) ‘ self-condemned.’ ~ : 

3. forbidding to marry, ... to abstain from ee. It 
not a little remarkable that these apparently innocent injunctio: 
should be treated so severely, as the proof not ) 
but of deceit and hypocrisy. The Roman Church ‘ 
her priests ‘to marry,’ and an immense part of her 
consists in forbidding certain meats on certain days and atc 
seasons. What is the result? (1) The celibate Priesthood n 
only leads to, painful moral lapses (e.g. in South America 
so painful that it is said Pope Leo XIII contemplates F 
mitting the priests in South America to marry in order ¢ 
escape the results foreseen by Paul, but it prevents, in Cathol 
countries, the great bulk of the more "devout and perso 
of both sexes from becoming the legitimate parents of 
generation, so that Catholic countries betray a steady cy | 
moral deterioration. (2) Forbidding meats produces a leg 
scrupulosity, a kind of casuistry which fritters away the moral 
sense on things indifferent ; and it leads to that reaction whic 
made mediteval monasteries a synonym for S , 
peopled Dante’s Inferno with gluttons. It is true that the ¢ 
istic doctrines of the second-century Gnosticism, denying # 
. flesh and matter to be the creation of God, led to this kind » 

false asceticism. But it is not true that such tendencies we 

first introduced in the second century. We are no more c 
co to bring this warning into the second century than ‘we j 

to bring it into the later Roman Church which has, since t 
eleventh century, ‘forbidden to marry,’ 

It is quite intelligible that Paul, viewing the r 
marriage among the Essenes (Josephus, B. J. ii. 8. ct a 
abstinence of the Therapeute (Philo, De Vit. Cont., 4), sets 
face against these things as dangers of the future. Col. i. 
argues the point more at length, But it seems that even in t 
first days, the Spirit said expressly that the church would 
into this false asceticism, and that it would be the p oduc 4 
well as the occasion, of hypocrisy and rap te ; 
_ Against this vast ‘apostasy from faith Naptenfhs Pwr the prote 
theological as well as rational—is raised 








I TIMOTHY 4. 4,5 117 


) abstain from meats, which God created to be received 
th thanksgiving by them that believe and know the 
mth. For every creature’ of God is good, and nothing 4 
3 to be rejected’, if it be received with thanksgiving: 


it is sanctified through the word of God and prayer. 5 




















uese four heads : (x) God, no other, made these meats (and also 
stituted marriage); (2) He made them with a design (and 
Barriage too); (3) viz. to be received by men, not stigmatized 
S evil in a Manichean sense; (4) and believing men, who know 
he truth, should take them with thanksgiving. This last point 
stab ishes the conclusion that they who forbid marriage and 
equire abstinence from meats are not believing men, nor do 
fey know the truth. And this is established by one of the 
reatest utterances of Scripture, which, if the writer were not 
would reveal to us a primitive Christian who was Paul’s 


4. every creature of God is geod (beautiful): cf. Gen. i. 3r. 
[his covers not only foods but bodily organs (r Pet. ili. 7). 
his he said,’ we read of Jesus, ‘ making all meats clean’ (Mark 
Hi. 9). And our Saviour himself put honour on marriage. 
Vhen a man takes his food, or when a man receives a wife 
aS a good gift from the Lord, he should give thanks, and not, in 
thurlish scrupulosity, pronounce that evil which God made good, 
and reject that which God would have him receive. For there 
$ a way by which these things are, for even us sinners, made 
oly. It is God’s way. 
5. the word of God and prayer: cf. Titus 1. 15; Rom. xiv. 
The ‘word of God,’ in the first instance, is (Gen. i. 31, 
E 18, and Heb. x. 3) that creative word which made man and 
oman for each other and planted Paradise for them (perhaps 
Mark vil. 19). But more fully it is the word of God that 
¢ flesh, born of a woman, who, it must be remembered, 
e eating "and drinking,’ in contrast with the ascetic followers 
) gf John. Thus Luther, when the word of God came to him, 
harried on principle, and broke the spell of that unchristian 

ticism. And we best glorify God when, with the first 
ristians, we ‘continue in the Apostle’s doctrine and eat our 

t with "gladness and singleness of heart.” 

prayer: the word used in ii. r and translated ‘ intercession.’ 
is the petition which an inferior addresses to a superior ; here, 
is to the Creator. When the body and its appetites, 


Pe < creature” and ‘to be rejected’: both words not-elsewhere used 
- nor the latter in the Greek Bible, 


ee 






















118 I TIMOTHY 4. 6 


6 If thou put the brethren in mind of these thit 
shalt be a good minister of Christ ‘Jesus, nou 
the words of the faith, and of the good lo 

7 thou hast followed until now: but refuse profan 
old wives’? fables. And exercise thyself unto g x 


and the provision made for their satisfacti are 
into this creaturely relation, and accepted 
the Creator—when the revelation which God has ¢ 
Scripture is met by the lowly and prayerful 
hearts—then a sanctification falls upon appeti 
they are kept in their proper place, and 
Spirit. Incontinence becomes as hateful on the 
asceticism is ungrateful on the other, It is in this ¢ 
and prayer’ that Greek and Essene meet in a no 
temperance and self-restraint increase and preserve the 
while pleasure breathes in all the dainty and ordered eptanc 
of the provisions of God. ait! ada 

Mr. Corbett (Letlers from a Mystic) has a delightful 2 rgui : nt | 
shew that the word rendered ‘ prayer’ might mean ‘ the ¢ 
as opposed to the misuse or the refusal to use. This i 
hardly be found in the word, but it is the invitee 
thought. 

6. minister. That the word ‘deacon’ is used 


yet employed as the name of an office ; but ae e 
church were described as ‘ overseers," the ’ ou 
as ‘servants’ (i.e. ministers). And itis in 
of serving, which includes the ministry of 
have to gain to ourselves a good standing and b 
faith (iii. 13). 
the words of the faith, and of the goed eoiddail Chal 
i. 13.. Also 1 Tim, vi. 3 shews that these Beg? 
words of the Lord Jesus. 
hast followed: see 2 Tim. iii. Io. 
7. xefuse. Sce 1 Tim. v. rr. 
For the ‘ myths’ here called profane and gia see = 
profane: also in i.9. Not necessarily in the sense tl 
now use the word ‘ profanity’; ‘base’ or silly” would « cover dl 
meaning of the Greek word (cf. 2 Tim, ii. 23). ; 
But exercise thyself. The adversative conjunction ‘t 









2M 
TERE Se Rares 


1 ‘nourished.’ The word not elsewhere in the Greek =r 
® ‘old wives’: a word only found here in the Greek Bible, 


I TIMOTHY 4. 8-11 : 119 


















: r bodily exercise is profitable’ for a little ; but godliness 


which now is, and of that which is to come. Faithful is 
he saying, and worthy of all acceptation, For to this 
end we labour and strive, because we have our hope set 
on the living God, who is the Saviour of all men, 
pecially of them that believe. These things command 


ather than ‘and’ of R.V., shews that the true exercise unto 
iness is not to be sought either in the empty and unprofitable 
Sp ations of Judaizers, or in the abstinence from marriage and 
meats which has just been condemned, and to which, perhaps, 
Timothy had a leaning; cf. v. 23. Indeed, he goes on to say, 
h bodily exercise (not referring to gymnastics, as Chrysostom 
Riche but to physical asceticisms) is profitable for a little, 
: re. not so much ‘ for a little time’ as ‘ up toa certain point’—its 
e goes only a little way—at the most it is subservient to another 
fend, viz. godliness. (For this Pastoral word cf. ii. 2, iii. 16, vi. 3, 
5, 6, 11; 2 Tim. iii. 5; Titus i: 1.) It is not godliness in itself— 
has no virtue in itself; but as ministrative to a godly life it has 
limited sphere. 
8. but godliness is profitable for all things: in contrast with 
‘for a little.’ Godliness has ‘ promise of life present and to come.’ 
This cannot be said of ascetic practices, except so far as they 
promote their object, godliness; rather, they seem to have promise 
ol death, if not of the death to come, at least of death in the 
‘present. Timothy is exhorted thus to train himself that he may 
train the rest (chap. v), and resist the false teachers. 
9. Another faithful saying (i. 15), referring, in this case, not 
to what follows but to what has just been said. What follows 
"establishes the faithfulness of the saying about godliness and its 
“promise. 
“10. strive. It is the familiar word for striving in the games, 
‘from which we derive our word ‘ agonize.’ 
the living od: iii. 15. The living God is the pledge of 
the life present and to come, which is the object of godliness and 
the justification of its toil and striving. 
A geod of ali men: applied to God; see i. 1, For ‘all 
* see ii. 4. 
a "peclintty « Gal. vi. 10; Phil. iv. 22. God is Saviour of. all 
amen, by His intention, offer, and propitiatory work (1 John ii. 2). 


> “profitable.” This word only in the Pastorals (2 Tim. iii, 16; 
Titus i iii. 8). ; . ; 





8 


Ss profitable for all things, having promise of the life © 


¥ 


120 1. TIMOTHY “ibe” 
























But as on man’s side that salvation can only be ; 
His saving relation to those who believe is son and 
above His relation to all, He saves all a 
believe, actually. 

12. Let no man despise thy youth. Assuming that this 
letter written in imitation of Paul, modern porns Nixa 
to x Cor. xvi. 11, and urge that while it is suitable 
Corinthians not to despise Timothy, it is inept to tell ’ 
to be despised. Again, the word for ‘youth’ is net sed 
where in Paul's Epistles, but might be taken ses 
in Acts xxvi. 4.. And further, when this lette 
be written—say in 64 A.p.—Timothy who became F Paul's 
colleague in 52, would be at least t ma A 
be denied that here is a difficulty wi 
genuineness must meet. -But if, as we a. CO! 
arguments for genuineness preponderate, this 
overcome in the following way :—(1) To Titus also on 15) ) 
the writer says ‘Let no one despise thee,’ but does 
the youthfulness ; in 1 Cor, xvi. rr, from which it is te 
passage is copied, Timothy is guarded 
youthfulness is not mentioned as the ground of it. 
imitator of Paul’s style, with that fact before park aul ha 
copied the remark about Timothy as it stood, without 
a ground of possible contempt out of his own head, That he bids 
both Timothy and Titus not to be suggests 
reason why they might be despised lay rather in their peculiai 
circumstances than in their personal character. fs Faget reason 
is naturally found in the position of authority 
occupy as organizers of churches. And the ea. pd ; 
is to be found in the impetuosity and unrestraint of men in| te 
prime of life. And thus in 2 Tim. ii, 22 it is 
which have to be shunned. This interpretation is confirmed by 
the balancing clause, but be thouan ensample. If in that peculiar 
position of difficulty Timothy, young man like, by word me con- 
duct, should fail in love, or faith, or purity, he would : 
him the ready scorn of those who are inclined to resent b 
guided by a younger man. (3) The word ‘youth’ in 
in Latin too, has a much wider extension than in 
Latin juvenis is applied up to forty. And in Greek 
a man ‘very young’ because he was not thirty, 
of one as ‘still youthful’ though he was in his th 
year (Lightfoot, Jgnatius, i. 448). And further, in i vii. a 


‘youth’: not elsewhere in Paul’s Epistles, 


I TIMOTHY 4, 13, 14 721 


an ensample to them that believe, in word, in manner of 
life, in love, in faith, in purity’. Till I come, give heed 


Pali is called a ‘youth’ (the concrete neun EE Bae to the 

al ystract here) when he was thirty. 

If, therefore, on other grounds, we may maintain that Paul 

wrote these words to Timoth M at the age of thirty or thirty-two, 
n the year 64, it is possible to offer some mitigations of the 

h esitation which a candid reader may feel. 

purity. The word signifies purity of life and motive; and 
covers a wider field than the more restricted meaning suggested 

by the English usage. 

13. Till I come (iii. 14) clearly places Timothy as the repre- 

‘sentative of Paul at Ephesus. 

reading: viz. the public reading of the Scriptures (Luke 

lv. 16; Acts xili. 15, xv. 21; 2 Cor. iii. 14; Gal. iv. 21); perhaps 

‘also of his master’s letters (cf. Col. iv. 16; 1 Thess. v. 27). 

_ exhortation: the sermon following the reading; cf. Acts 
ll. 15, f 

: ae (vi. 2) accompanies the exhortation, though it 

jmight-come from another voice (see Rom. xii. 7). 

_ 14. the gift is the charisma, or gift of the Spirit, to which 

Paul frequently refers in his other Epistles ; in this case the gift of 

exhorting and teaching, Comparing this account of the laying on of 
ands with that in il. Tim. i. 6, one is at once struck by the differ- 

ence. There the gift was given through the laying on of Paul's 

hands ; here the gift was given through prophecy, accompanied by 

the laying on of the hands of the presbytery. The prophecy, here 




















i. 18 were the particulars. As von Soden in the Hand-Commentar 
Says, the different phraseology in the two Epistles certainly 
‘suggests that the writer referred to two different occasions. And 
if we may assume this everything becomes clearer. In the per- 
‘sonal letter, 2 Timothy, where Paul is commissioning his follower 
‘to carry on his own evangelistic work after his death, he refers to 
the occasion (Acts. xvi. 1-3) when he first took the young man as 
his companion, and imparted the gift of the Spirit by laying on 
him his own hands. Hort, referring to Acts xiv. 23, supposes 
that on that occasion the hands of the presbytery might have 


‘been laid on the young man’s head at the same time as Paul’s 


‘purity.’ The word used here occurs in the N. T. only once more, 
viz. V. 2. 
“Neglect”: a word not elsewhere used by Paul, 


— 


3 
4 


_ I TIMOTHY 4. 1516 


15 with the laying on of the hands of : 
diligent ' in these things; give thyself wholly 
16 that thy progress may be manifest unto all. 17 


(Ecclesia, p. 184). And so he explains the Le 
Epistle. But it meets the facts better to su th 
left Timothy at Ephesus, he summoned the 
with some such service as is described in pee 2, 
speaking in the Spirit, caused the elders of Ephesus 
hands on Timothy's head, to ordain him for work in 
(cf. Acts xiii. 3). Riggenbach thinks that the 
could not have been that of the presbytery of 
that would have put Timothy under them inste’ 
over them. To this it is enough to reply by a qu ction 
laying on of the hands of the elders at bp > fe 
Paul and Barnabas wuder those obscure 
objection springs from not realizing the autonomy of mi 
congregation, and its Divine rights under the guidance of th 
Spirit, as they were exercised in the inser perio e Eth Fi 
It is quite likely, considering the charged and 
sphere of those apostolic churches, that prophecies c: 
occasions, both at Lystra, when Paul first took Timoth vA 
companion, and at Ephesus, when he left him as his rep 
But what is harder to believe is, that if there had b 
solemn occasion, corresponding to what is now calle 
when Paul-and the elders of Lystra laid their hands. a Time 
head, Paul would years after refer to it now as” day 
of my hands’ and now ‘as the laying-on of the 
presbytery.’ : 
Dr. Bernard finds difficulty in such a ‘sup pinto’ becau: 
assumes that ordination in the time of Paul mus ae 
it is in the Church of England to-day. But, as Hort | nd 
the charisma was not an inalienable office, like o on 
a priest always a priest), but an actual Divine gift of < 
given for definite Christian work, and liable to die Wi 
neglected and not fanned into flame. (See Acts vi. 6, i ta 
ix. 17, xiii. 3, xix. 5; 1 Tim. v. 22.) “oa 
15. The word translated be diligent might mean also to ‘r eat 
‘meditate,’ ‘ practise.’ = 
progress. In 2 Tim. ii. 16, iii. 9-1 the $e? ee ? 
the phrase ‘ The Rake’s progress,’ to signify the o' 
of the Pilgrim’s progress, This whole verse ce 
that in Timothy there was much room for improvement: 
i, 6. ; 































* “Be diligent’: a word used by Paul ~aichae . 


I TIMOTHY 5.1 123 


fo thyself’, and to thy teaching. Continue in these 
things: for in doing this thou shalt save both thyself and 
them that hear thee ?. 

__ Rebuke 5 not an elder, but exhort him as a father; the 5 





a 16. these things should be simply ‘them’; viz. to be an 

example in word and life; to be occupied in reading, preaching, 

‘and teaching ; to develop the charisma; to meditate ; to be whole- 

hearted ; to be careful of his own character and of his teaching. 

Then, regarding all these things as one concentrated aim, Paul 
» ‘by doing this thou wilt save thyself and thy hearers.’ 


* Some points in the fourth chapter deserve a special consideration : 
_ (x) The decisive judgement against asceticism, which, in spite of 
his express warning, still holds its own in the church, and 

"poisons the natural joy and thankfulness of the redeemed. 

(2) The gymnastic of godliness is entirely a spiritual exercise, 

depending on faith and the use of the truths of the gospel. 

Physical mortifications have no religious effect on the soul. But 
the soul is best fitted for its right spiritual relations when the 

"body is as far as possible in a normally healthy condition. The 
fasting of the Christian life is the abstinence which secures, not 
that which injures, health. 

_ (3) The most tmportant functions of the Christian muntstry. 
If Timothy is not a diocesan bishop, there is no such office in the 
NT. If Timothy is not a priest, there is no priest in the N.T. 
What are his functions? Are they sacramental? Do they lie in the 
offering of the sacrifice of the Mass, or in the discipline of the 
confessional? Is the power of ‘creating his Creator,’ or that of 
absolving penitents, the gift that was imparted to him by the 
laying on of hands? Of these things there isno trace. His gift is 
exercised in (2) reading, (2) exhortation, (3) teaching, i.e. in such 
‘aministry as is universally recognized in all Evangelical churches, 


_. IV. Certain directions for the pastor in relation with his 
flock. v, vi. 

Chap. v. Timothy's relations with certain classes in the church: 
(a) persons of different age and sex (1, 2). (2) Widows; their main- 
tenance; thetr formation into an order (3-16). (3) Elders (27-25). 

- 1. The word employed for rebuke implies the kind of reproof 











1 “take heed to thyself’: an expression in the Greek only found 
here. 
=< them that Teese thee’: a phrase not found elsewhere in Paul, 


but often in Luke. 
= Rebuke’: a word found only here in the Greek Bible. 





> ww wb 









124 I TIMOTHY 8. 2-4 


younger men as brethren: the elder om, ‘ 
the younger as sisters, in all purity. 
that are widows indeed. But if any widow hath children 


which is only suitable in a man speaking to his F 
elder man is to be treated with respect as a father. he 4 
assumption by which a priest, however Nyse Berne 
Father was unknown to Paul, and implicitly 3 "os a8 
2. the younger as sisters. Titus (ii, 6) is to han cove the 
charge of the young women to the elder. 
well the relative susceptibility of his two lieutenants. ; 
3. Honour widows that are widows indeed. This difficult 
passage may be illustrated from Acts vi. 1, where, it : 
church at once recognized its duty to aid genuine 
alms, and from Acts ix. 39, where it seems to be Sengiied Viet 
certain widows were appointed by the church to perform pe 7h 
charity. Verses 3-8 refer to the widows who were objects 
church’s charity. Verses 9-16 pass on to treat of the aeern 


























who were employed in the church’s work. 
When Schmidt and Holzendorff say, ‘ This se 
that this institution of widows of the church had ray re, exister 
for some time, and so points to a period pretty : 
century,’ they seem to forget these indications Anaya 
that an institution flourishing in the second 
have its germs in the first. That we have no more 
germs here, is suggested by the obscurity in which the passage 
is involved. Riggenbach even questions whether there is’ a 
mention of an order of church widows at all. But in this he is 
opposed to the Fathers, and to most other commentators. Th 
honour to be shewn to genuine widows, i.e. women who had r 
relatives to help them, is the honour due to all loneliness, sorrow, 
and necessity: cf. James i. 27, It would bring in its train 
practical relief, But the word has not yet the later meaning of 
‘maintain,’ If a widow has children or other descendants, verse 
4 goes on to say she is not ‘a widow indeed,’ for it is the O! 
fiend her descendants, to shew piety to their own house, and to. 
requite their progenitors ; such filial offices pretties mer foc A 
As Riggenbach well puts it: ‘ For widows who were absolutely. 
forlorn and forsaken, the church community takes the place 
relatives. And as the church does for the widow what relati 
would have done, there is a corresponding obligation for ; 
widow to do for the church what she would have done fe 
relatives if she had possessed any.’ (Kwregefassler Commentar, 
in loc.) 
4. Timothy's debt to his mother and grandmother (2 Tim, i. 5) 
would give him light in dealing with this question, _ 1 


I TIMOTHY 5. 5-9 125 





or grandchildren’, let them learn first to shew piety 
‘towards their own family, and to requite' their parents” : 
for this is acceptable in the sight of God. Now she 5 
that is a widow indeed, and desolate, hath her hope set 
“on God, and continueth in supplications and prayers 
night and day. But she that giveth herself to pleasure 6 


is dead while she liveth. These things also command, 7 
that they may be without reproach. But if any provideth 8 
not for his own, and specially his own household, he 
hath denied ° the faith, and is worse * than an unbeliever. 
Let none be enrolled‘ as a widow under threescore years 9 


_ §&, The widow indeed must, however, not only be destitute of 
“support ; she must also have fixed her hope on God, and must be 
occupied constantly in prayer, like Anna (Luke ii. 37), if she is to 
‘be taken into this intimate relationship with the church, : 
_. 6. A gay and giddy widow is not fit for church aid. Living 
‘she is dead (cf. Rom. vii. 10, 24; Eph. iv. 18; also note the 
expression in Rey. iii, 1), and is outside the community of the 
‘church (cf, Tit. iii. 10); the church regards her as if she were not. 
_ %. These things . ... command: i.e. he is to explain these 
‘conditions of being ‘widows indeed,’ that the women who lay 
‘claim to the church’s help may escape the reproach of failing in 
‘the conditions. 
' @. if any provideth not. This goes back to verse 4. Ifa 
‘child or grandchild refuses to help a widow, whether mother or 
‘grandmother, he is worse than an unbeliever. That his care of 
helpless forbears is part of the faith appears from Matt. xv. 5. 
‘That one who neglects it is worse than an unbeliever is illustrated 
'by the reverence to parents among the Chinese. Such reverence 
‘is a part of natural religion ; it would be monstrous if the new 
‘and better faith obliterated a virtue which was recognized before 
itcame. The Essenes, who, we suppose, loom constantly before 
‘the writer’s mind, were not allowed to give relief to their relatives 
‘without the permission of their directors. 

Now we pass to the widows who were enrolled as church 
‘servants (9-16). 


_ 9. From Titus ii. 1-5 we may gather one of the duties of thesc 





‘grandchildren,’ ‘requite’: both words only found here in the N.T. 
‘parents’: only here and at 2 Tim. i. 3. 
“denied ’ and ‘ worse’ are both words not used elsewhere by Paul. 


L 
a 
* ‘enrolled.’ The word used is found only here in the N. T- 


10 


I 


_ 


12 


106 I TIMOTHY 5. rota 


















old, having been the wife of one man, well r 
for good works ; if she hath brought up childr 
hath used hospitality to-strangers', if she hath” 
the saints’ feet, if she hath relieved? the affli 
hath diligently followed every good work. Bu 
widows refuse: for when they have waxed pion 
Christ, they desire to marry; having c 


elderly women who were appointed church Gian, font 
only learn the qualification in addition to those of widows indeed’ 
which were indispensable for enrolment in the order. 
be over sixty; they must have lived with one } 
must have been active in good works. - ce 
The order of widows thus instituted by Paul played 
siderable part in the sub-apostolic age, They were n 
by the church; and in return served it by tanta 
works of charity. Polycarp describes them as ‘ont 
because of their continual prayers. Ignatius implies 
‘time even virgins were admitted to the order peje meh 
the widows were merged in the deaconesses, and the Theodos 
Code required that the age limit set by Paul for the widows 
should’be enforced for the deaconesses. a, cee: 
wife of one man (cf. iii, 2): i.e. that she had been a f thful 
wife before her widowhood. ig 
10. washed the saints’ feet. Cf. Luke vit, 38; John x ior 14) 
saints = Christians, Rom. i. 7, xvi. 2. - 
11. younger widows refuse (for ‘refuse’ ing 1; 2 
ii, 23; Titus iii, 10; Heb. xii. 25): viz. from aoe: ) 
church widows, not in opposition to the ‘honour’ in ¥ 
to the enrolment in verse 9. 
waxed wanton. The metaphor is that of a heifer ying t 0 
free itself from the yoke, here ‘Christ’s mild yoke.’ 
12. having condemnation. If they had not bape os 
the list of church widows they might marry bets, 
see verse 14. But to leave that high h callicig’ ba 
would be rejecting their first faith, viz. that choice 
dedication to, Christ’s service in a particular form, — . 
demnation meant is probably only that of the pie tae 


* ‘brought up children,’ ‘ used hospitality to 


strangers’: 
phrases translate two Greek words which occur only herein the Ge 
Bible. rate 


26 

















“ae 





relieved’: a word only here and at verse 16. 


* “waxed wanton’: a word only found here. Ct tn 
verb not in a compound.) 









I, TIMOTHY 5. 13-16 ray 


because they have rejected their first faith. And withal 
they learn also Zo de idle’, going about from house to 


for already some are turned aside after 
If any woman that believeth hath widows, let 
























| 13. they learn...to be idle. Von Soden, in the Hand-Com- 
n entar, will not allow the admissibility of this rendering, though 
doubtful quotation from Chrysostom, ‘if thou wert going to learn 
fo be a physician,’ gives it some slight support. The alternative is, 
by a rather strained construction, to find the object in the ‘things 
that they ought not.’ In this case the second reason for not 
having younger women as church widows is, that ‘being idle 
they learn, by going round to the houses—and not only being idle, 
‘but also tattlers and busybodies and talking—things which they 
‘ought not.’ This mischief done in the houses by young widows 
Corresponds to that done in the same place by che hetero- 
| mecbers (2 Tim, iii, 6; Titus i. rr), 

“15. already some are turned aside. In this statement is found 
a certain relief to the apparent harshness of Paul’s judgement on 
roung widows. He had his eye on particular instances, possibly 
vat Ephesus, and after his manner he rises from particular instances 
to general rules in preference to constructing general rules a priori. 
Tt is more than probable that peculiar circumstances in that cor- 
upt Ionian city made it necessary to warn Timothy against the 
ntroduction of younger women into the church order. Paul's 
iew of marriage on the practical side generally tends to be a 
concession to the less of two evils; our verse here is quite an 
‘echo of the longer counsel in x Cor. vii. He only becomes an 
enthusiast for marriage when he gets a glimpse of its prototype 
in the union between Christ and the church, or when heretics 
forbid it (iv. 3). 

_ 16. If any woman that believeth. This is an afterthought on 
review of all that has been said about widows since verse g, to 


7 1 ‘idle,’ ‘tattlers’: two words used only here, and the former in 
a LXX quotation (Titus i i. 12) inthe N.T. 
_ ? “busybodies’: a word used only here by Paul. 


which are not used elsewhere by Paul. 


13 


14 


15 
16 


* ‘bear children,’ ‘rule the household,’ ‘reviling’: three words — 


17 


18 

























128 I TIMOTHY 5, a7 ts —— 


her relieve them, and let not the church be 
that it may relieve them that are widows in 

Let the elders that rule well be psa 
double honour, especially those who labour in me 
and in teaching. For the scripture saith, Thou s 
muzzle the ox when he treadeth out the com. 


direct that a widow, even enrolled in the order, 1 still be 
maintained by relatives if they were able. T. R. her 
though MSS. evidence weighs against it, ‘if any man or 
that believes,’ seems to add a necessary word. For it = 
appear why a woman, any more than a man, should be resp le 
for relatives who were widows, to save them from coming on th 
funds of the church. And the omitted words might wea 
dropped out, because careless copyists were under the 
that the whole passage is about women, and did not. notioe't 
this little postscript Paul wished to say that not only éhildrem an 
grandchildren, as in verse 4, but any relative, male or female, wh 
was a believer, should accept the responsibility of maintenance fe 
widowed relatives, and not burden the church. ; 

17. the elders that rule well. This is a ad interestin, 
verse for shewing how the elder in age (see v, 1) related to the, 
elder in office, who had hitherto in this Epistle been called) 
‘overseer,’ except in ili, 14. We seem to see the general wort 
acquiring its specific meaning. And this is far pub cers ery 
the order of the words in the Greek than in our version. It is 
‘Let the good-ruling elders be counted worthy of double fusenpel 
(cf. t Thess. v. 12). An elder man as such was to be honow 
(v. 1), but if he was called to the office of ruling the 
a double honour was due to him (see Hort, Ezclesia, p. 156) 
the board, or presbytery, the teaching elders might claim 
special reverence. As late as the second pore 
(Zp. xxix) still distinguished the ‘teaching elders > fiom = 
rest. Gradually the distinction ceased, as presbyters b 
priests, and they thought no more of teaching but only 
ruling. 

those who labour: a stress on the word, meaning more th 
simply ‘ work.’ 

The importance attached to the teaching function of the elder 
in the Pastorals (cf. iii. 2; Titus i. 9) is due no doubt to the fals 
teaching which was so rife in the churches affected. , 

18. the scripture saith: Paul’s way of quoting the O.T. Oo! 
iv, 3; xi. 2; Gal. iv. go.) He quoted this passage (Deut. xxv. 


in t Cor. ix. 9. : 


I TIMOTHY 5. 19-22” 129 


‘he labourer is worthy of his hire, Against an elder 
eceive not an accusation’, except at the mouth of two or 
aree witnesses, Them that sin reprove in the sight of 
ll, that the rest also may be in fear. I charge ‘Hee in 
1e sight of God, and Christ Jesus, and the elect angels, 
vat thou observe these things without prejudice *, doing 
othing by partiality®. Lay hands hastily on no man, 





The labourer is worthy of his hire. This is not Scripture, 
jough the principle might be found in Ley. xix. 13; Deut. xxiv, 
4. But, after quoting Scripture, Paul adds a proverbial saying, 
thich also our Lord once cited (Luke x. 7; Matt. x. ro). It is 
uite gratuitous to say that Paul is quoting the Gospel of Luke as 
Scripture,’ and then to use the statement to shew that it cannot 


19 


20 
21 


e Paul, but a late second-century writer, who thus places the - 


ospels | on a level with the canonical Scriptures. Weiss, however, 
links that it may be a saying of the Lord orally reported, which 
| by a zeugma coupled with Scripture. 

19. The rule is that of Deut. xix. 15 (cf. 2 Cor. xiii. 1; John 
li. 17; Heb. x. 28). 

20. Them that sin: sc. elders, in contrast with the ‘ good- 
ling” elders. The ‘all’ would then be the rest of the presby- 
ry, not the whole church. 

21. I (solemnly) charge thee. This verse is a kind of paren- 
iesis, thrown in as Paul realizes the awful responsibility of 
\dicial functions in the church. 

the...angels: cf, Luke ix. 26. In the Testament of the Twelve 
tatriarchs occurs the formula, ‘ the Lord is witness and his angels 
re witnesses.’ Another apocalyptic book, Enoch xxxix. 1, has the 
hrase ‘elect angels,’ Paul uses it probably to express those 
ngels who are chosen to minister to the heirs of salvation, or 
10se who are commissioned to be present at each church service 
t Cor. xi. 10). 

22. Lay hands hastily. Paul returns to the relations of 
imothy with presbyters. For laying on of hands see.iv.14. He 
fas not to make any elder a presbyter without due consideration, 

d so to be partaker of the sin of an unworthy minister, It has 
sen thought that ‘lay hands on’ may be equivalent to ‘rebuke’ 
Rios t. Ifonly the usage of the Pastorals and the linguistic 
¥ = 

4 “Against an elder receive not an accusation.’ Both words,‘ receive” 
nd ‘ accusation,’ are confined to the Pastorals among Paul’s letters. 
4 * prejudice,’ ‘ partiality.” Both words not found elsewhere in the 
reek Bible. 

























130) I TIMOTHY 6. 224° 


neither be partaker of other men’s sins: eep thy: 
23 pure. ‘Be no longer a drinker of water*, but use a 
wine for thy stomach’s * sake and thine often ®* inf rm 
24 Some men’s sins are evident‘, going before unto 


possibilities admitted this, it would relieve the ther di 
effect of the injunctions, and connect ‘verse 22 closely with 
20. One instance of avoiding prejudice and partiality 
fund in ‘being slow to lay the hand of judgement on she 
even if there were presumptive evidence of guilt” On the o 
hand a warning would be necessary aaa 
by uhdue leniency, for the sins of the guilty i 
interpretation is tempting; for it must be owned the ‘suc 
introduction of ordination at verse 22 is bewildering. © 7 be 
‘laying on of hands’ can hardly support this meaning; and 
disjointedness is the characteristic of the paasdge;: es = 
sentence shews. : : 

Hort (Ecclesia, p. 215) agrees with Ellicott reel, egarding th 
imposition of Hands as ‘the act of ee ; 
were received back into the communion of ul’ ul? (ot 2C 
ii. 6. f.).. Hort maintains that: there is no instance in the N. T. c 
elders or bishops being ordained by laying-on of hands. The ex’ 
here, however, affords such an instance if we accept the c ; 
received meaning. 

keep thyself pure more naturally connects” itself with + 
follows than with what precedes. The call to purity is p 
suggested by the directions about women in verses” 11-1 A 
man in the prime of life, no less than a only too ae all 
in his relation with women in the church. And unless | 
become a positive and trained force in his life (ef. iv. 12 
temptation may easily be overwhelming. 

23. This injunction against total abstinence is an offence 
many, and it led Kingsley to resist the total abstinence movem 
as a new Manicheism. But it should be remembered (1) that t 
Essenes, on whom the hetero-teachers leaned, were 
(cf. iv. 3); and (2) the ‘no longer’ implies that annie 
abstainer up to that point; and he may have based his abstiner 
on a weak submission to the Essene principle. (3) a. 
injunction of Paul implies that he regarded wine as ¥ medic 
for the infirm, and not as a beverage for the strong. 


1 “drinker of water.’ The Greek word occurs ‘oly here in t 
N.T. 

2 stomach.’ The Greek word occurs only here in the Bible. 4 

® often.’ The word not used otherwise by Paul. = = > 

* ‘evident’: a word not elsewhere used by Paul, +e 





I TIMOTHY 5. 25 131 








t; and some men also they follow after. In like 2§ 
nner also there are good works that are evident; and 
ich as are otherwise cannot be hid. 


4. Some men’s sins are evident. Paul goes back from the 
srsonal recommendation to the judicial position of Timothy among 
€ presbyters, quite in the fashion of a letter-writer who allows 
f to throw in thoughts as they occur without regard to 
cal connexion. In judging offenders one can only escape 
asty misjudgement by remembering that some sins are flagrant, 
arrive at the judgement-seat, as it were, before the culprit 
If; others are only found, lagging behind, when the culprit 
been examined. 
25. And then Paul adds a reflection, which may aid a judge, 
ie good works are also sometimes quite evident,’ and therefore 
e a favourable impression on the bench. And, for one’s 
mfort be it said, though as a warning to hasty judgement, me 
hey are not evident at first sight, yet in the end they shine by 
heir inner light and cannot be hid. 


"Tn chap. v. the most interesting questions are raised by the 
limpse which is obtained into the organization of the early \ 
hurch, before the plastic material Lad become stereotyped. We 
fem to see how the older men were set aside to a the 
burch, were spoken of as the elders, and became an ‘ order’ of 
Ministry as the body of elders or the presbytery. At verse 1 the 
ford means simply the older men; at verse 17 the same word 
peans the presbyters. The position of Timothy in relation to 
he elders, displayed in verses 17-25, can only be understood 
y remembering that he was in Ephesus as the representative 
f Paul. The modesty of demeanour, and the scrupulous care 
D1 justice, which are enjoined upon him by his master, are 
alities which certainly might be expected, but have. not 
istorically always been found, in diocesan bishops. Indeed, the 
lifference between Timothy’s position and that of a bishop is 
mdamental. A bishop stands as the essential element of the 
ecclesiastical structure: his authority is ex officio, monarchical, 
Jivine; he is spoken of in terms which are applied only to 
Bvereigns or the high nobility. Timothy, on the other hand, 
ands outside the-church constitution, a temporary delegate, 






























scharging a special task of organization and direction. He may 
t rebuke an elder.’ He, so far from making assumption of 
jority, has to take care that he is not despised. His 
rity is moral, and rests on his being an example of the 
irtues which he commends (iv. 12). 

Acain, in this chapter we observe the perfectly natural origin 
f "church widows. ‘The first care of the church was to provide 


K 2 


























.. 





ee yr ¥ 
nerd Aaa: 


132 I TIMOTHY 6. 1 } 


6 Let as many as are servants under the jae 
their own masters ' worthy of all honour, that the n 


for the wants of the widows,’ says Lightfoot in his com 
on Ignatius, ad Smyrnzxos xiii. ‘The next step was 
upon them such duties as they were able to perform in 
for their maintenance, e.g. care of orphans, nursing of the 
visiting of prisoners, &c. Hence they were enrolled in an orde 
which, however, did not include all who received the alms of tl 
church.’ One must distinguish the church widows from th 
deaconesses (iii. 11), but we are not able to determine the separ. 
functions of the two orders. The passage on which ightfoc 
is commenting shews that in the beginning of the second centu 
the widows were dignified by the honourable title of virgii 
and later in the century, it would appear from Tertullian, ¢ 
Pudicitia, 13, that they were treated with the same re! 
as presbyters. The age regulation was a little thou 
Tertullian was greatly scandalized that a virgin under t 
should have been admitted into the order. After the 
century the order gradually declined, and finally disap ppe re 
from the church, as the presbyters, in the apostolic s 
the deaconesses disappeared. 

But probably in the organization of the early per 
in the Pastoral Epistles lie suggestions by which the 8 
be reformed and restored and started on a new career of 
and victory. se 


Chap. vi. The status of slaves in the honk a 2); and tt 
epilogue, in which Paul reverts to the hetero- here (3-5), neal 
leads him to point out the perils of wealth (6-11), andio 
a fresh exhortation to escape these perils himself (1 116), at tos 
rich men from them (17-19). And with one closing e: r 
Timothy by name, and a benediction, the letter ends. uf 

1. servants, ive. ‘slaves. After discussing different ages t 
church orders, one special class demandsattention, that class whi 
in the eyes of antiquity, were something less than men, but by 
religion of Christ had been raised to a potential ‘equality ¥ 
their more fortunate fellow creatures. Aristotle taught hat 
an implement is a lifeless slave, so a slave is a living in 
Observe, the gospel does not proclaim the natural rig 
slaves: its mode of liberation is different. When slaves beca 
Christian, slavery became gradually impossible. In Christ Jes 
there is neither bond nor free. As Uncle Tom made s aver 


* ‘masters.’ The word used here is by Paul only used ii 
Pastorals (2 Tim. ii. 21; Titus ii. 9). ote 


* 


I TIMOTHY 6. 2,3 133 















God and the doctrine be not blasphemed. And they 2 
that have believing masters, let them not despise them, 
because they are brethren; but let them serve them the 
rather, because they that partake of the benefit are believ- 
g and beloved. ‘These things teach and exhort. 

_ If-any man teacheth a different doctrine, and con- 3 
senteth not ' to sound words, even the words of our Lord 


23 


America intolerable, so in the early church slaves that were 
heirs together of the same hope as their masters found their 
fetters wearing thin. 
_ The precepts cover two cases: (1) If the masters were pagan 
the slaves were to commend their religion by being good and 
respectful servants. (2) If on the other hand the masters were 
Christian, and master and slave worshipped together in the same 
assembly, there was a fear that the slave, with the sense of 
‘mancipation, would become insolent. The Christian teacher 
therefore bases the service of the slave on the brotherhood (cf. 
hilem. 16; Gal. iii. 28 ; Col. iii. rr), The masters are to partake 
of the benefits which a faithful slave can render, for the reason 
at they are in the slave’s eye believers and beloved (cf. Eph. vi. 
1). Seneca taught that a slave could confer benefits on his 
naster by doing anything which exceeded what was demanded 
f him. Paul’s thought is similar. A Christian slave will give 
a Christian master service in good measure, pressed down 
ind running over. (This is the practical application of Gal. iii. 
28 and Col. iii. 11.) 
’ That a slave should serve for love and not for fear is the 
aug wrought by the gospel, which ultimately abolishes 
avery. : 
2. they that partake: a word not used in the Pauline letters, 
but found in a Pauline speech, Acts xx. 35. is 
_ 8. If any man teacheth a different doctrine. We come back 
) the hetero-teacher. The new feature added is that the motive 
f the different teaching is to make money. From love of money 
ting evils of every kind, and, amongst others, that kind of 
= ative and contentious teaching against which Paul inveighs. 
religion which feeds self-conceit and gives abundant occasion 
f quarrelling is for fallen man one which he will gladly support . 
ith his money. The religion which makes him humble, enjoins 
love and forbids strife, is not one which is profitable to its 
feachers (cf. 2 Tim. ii. 6; Titus i. rz). 








a 





:. 1 *consenteth not’: not elsewhere in Paul. 























134 I TIMOTHY 6. 4-7 


Jesus Christ, and to the doctrine which ia ac 
4 godliness ; he is puffed up, knowing nothing *, but dc 
about questionings and disputes of words*, w le 


5 cometh envy, strife, railings, evil surmisings *, w: 
of men corrupted in mind and bereft of the 


6 supposing that godliness is a way of gain. But g dlin = 
7 with contentment is great gain®: for we brought nothii 
into the world, for neither can we ‘carry anything 0 out 


sound words. See i. ro, SO ROF 

the words of our Lord Jesus Christ. Tis se ts 
position that the /ogia, or sayings, of Jesus a on os 
time in the teaching of the apostles. 

4. puffed up: rather as in iii. 6, . 

doting: rather, as in the margin, sick in contrast with th 
‘healthful words.’ 

5. corrupted in mind and bereft of the truth. This o 
pression demands a moment’s reflection. Howe & erat! 
implies missing the truth, because reason and u di I 
the organs by which truth is received. But mental de 
results when the mind, instead of being directed 
exercised in His revelation, is given over to er 
empty forms. A religion which stultifies the and ¢ 
a blind obedience to authority will occupy 
dupes with endless petty affairs of practice or Y peliet ich 
the ruin of the mind. Then truth cannot at 
naturally the mind declines on base mai j 
making of gain. This single phrase thus 
course of a corrupt Christianity, which begins with d 
the mind, and ends with emptying the cet of its mis 
victims. "Godliness has become a way of gain toa vast ¢ co 
priesthood through the dark ages of the church, 

7. we brought nothing into this world becau: 
carry nothing out. This is the literal translati + Bs 
Eccles, v. 14): The idea that we brought ootbing int 


LS knowing nothing.’ This word not elsewhere in Paul. 

* ‘doting.’ The word occurs nowhere else'in the N. T. 

® ‘disputes of words’: not elsewhere in Greek Bible (the 
Ten. indy . 

* *surmisings’: nowhere else in Greek Bible. : 

® ‘ (incessant) wranglings’: nowhere else in Greek Bible. 

* “gain’: only here in the N.T. 


/ 


I TIMOTHY 6. 8-11 135 
having food and covering’ we shall be therewith 8 


s; such as drown men in destruction and perdition. 
the love of money? is a root of all kinds of evil: 10 

ich some reaching after have been led astray from the 

faith, and have pierced themselves * pes with many 





ecause we can take nothing out of it, which the syntax requires 
as the meaning, is not so absurd as Dr. Bernard seems to think. 
is a reasonable if not a common point of view that as at death 
‘we are obviously unable to take any earthly thing away with us, it 
would have been useless—and disturbing to the balance of things— 
"at our coming into the world we brought anything with ys. 
‘At the same time it would be simpler, with Hort, to suppose that 
use’ is an ‘intrusion. In certain versions it does not occur, 
‘we brought nothing in, &c., neither can we, &c.’ E 
_ 8. we shall be... content: of course only so far as material 
hings are concerned : cf, Matt. vi. 25. 
_ 9. they that desire to be rich. This might be a quotation 
from Seneca (Ep. 87), ‘while we wish to gain riches we fall into 
many evils.’ But the statement isa truism. Dr, Bernard thinks 
it is not the possession, but the desire, of riches) which brings 
asnare. But if Paul knew Luke xii. 2t he would hardly agree 
With this view ; and therefore the stress is not to be laid on the 
‘10. which some reaching after. The ‘ which’ grammatically 
is the love of money: it is a rather slipshod expression; they 
reach after the money rather than the love, of it. (It is after 
Paul’s manner, however, e. g. ‘a hope seen,’ Rom. viii. 24.) 
__ Now, in contrast with the hetero-teachers, whose work turns 
on the pivot of money, the man of God is exhorted to teach the 
healthful doctrine (11-16). 
11. man of God. Cf. 2 Tim. iii. 17. \ A man removed from 





* “food and covering.’ The former a word only found in 1 Macc. 
Vi. 49, and the latter not at all in the Greek Bible. 
_ * *hurtful’: a word not found elsewhere in the Greek Testament. 
* ‘love of money’: a word only here in the N. T., but the adjective 
a 2 Tim. iii. 2. 
* “pierced themselves’: only here in the Greek Bible. 









136 I TIMOTHY 6. 12-14 


after righteousness, godliness, faith, love, patienc 
12 meckness'. Fight the good fight of the faith, lay hold on‘ 
the life eternal, whereunto thou wast called, and dic 

confess the good confession in the sight of mam 
13 witnesses. I charge thee in the sight of God, wh 
quickeneth ° all things, and of Christ Jesus, who be 


14 Pontius Pilate witnessed the good confession ; that the 

















keep the commandment, without spot *, without repro: ; 


earthly things, is Bengel’s explanation. The —_ ae 
evangelist with the old prophets (1 Sam. ii, 27, ix. 
22) and hints that all Christians should deserve the rtig -» 
12. Pight the good fight of ... faith. tr is nae ooo 
it sounds, or as i. 18. For the word means the contest of the 
great games, Olympian or Isthmian. And the is a fa c 
one with Philo as well as with Paul (1 Cor. ix. 24 ; iii. 12-14 
aeTim. iv. 7). There is a line in the Alcestis of Leds cy 
which Paul might have been quoting, ‘And yet thou ¥ 
have fought this good fight.” For the fight of Faith see. v9 
means perhaps the wrestle which is pcb on 
didst confess the good confession. This may refer to th i 
occasion when Timothy was brought before a r 
committed to prison (Heb. xiii. 23). And some such r 
seems required by the repetition of the phrase in verse. 13 
Jesus Christ before Pilate, though note the difference : Timotl 
‘confessed,’ Christ ‘witnessed’ a good confession. To 
it to baptism, with Hoffmann, Weiss, Zahn, and Dr. 
arbitrary: cf. Heb. iii. 1, where Jesus is called the ‘ Apowtic aa 
High Priest of our confession.’ His confession before i 
became the model, the motive, and the power of all | 
confessions which his followers make for him (Matt. v. 11: ¢ 
Heb. xiii. 15). The emphasis and urgency of verses 13-16 it 
that Paul was not overwhelmingly sure of Timothy’s steadfastn 
He had been steadfast in one trial, and had endured bonds s;t 
there were possibilities of weakness in him, and therefore ppes 
is made to the most momentous facts—the faithfulness of Chr 
and the omnipotence of God—to confirm him. 
13. God, who quickeneth: i.e. ‘preserveth all things ali 


anal 


* ‘meekness.’ The word used not found in the Greek E 
(2 Tim. ii. 25, a different form of the same root). 
2 “lay hold on’: a word used by Paul only here and at verse : ). 
‘who quickeneth’: a word only used here ve Paul. - 4 
* ‘without spot’: only here by Paul. 


I TIMOTHY 6. 15, 16 137 









until the appearing of our Lord Jesus Christ: which in 15. 
‘its own times he shall shew, who is the blessed and only 


whom no man hath seen, nor can see: to whom de 
10nour and power eternal. Amen. 





ment unspotted and without reproach. 
_ 14. the commandment might mean the direction just given 
im verse rz. But it seems better to identify” it with ‘that which 
is ; committed to thee’ in verse 19 (2 Tim. i. 14, or iv. 1 and 5), 
‘The whole truth of the gospel entrusted to Timothy to keep and 
‘to preach i is treated for the moment as one commandment. 
:- without spot. The word occurs in Jas. i. 27; 1 Pet. i. 19; 
2 Pet. iii. 14; and in each ease applies to persons, It and 
‘without reproach apply to thou, not to commandment. 
_ the appearing. Up lo the last Paul expected the second 

Advent in his lifetime ; sometimes he called it, as here, Epiphany, 
‘sometimes the day of the Lord, sometimes the revelation of the 
Lord Jesus, sometimes the farousia, and once the epiphany of 
his farousia (2 Thess. ii. 8). 

4 15, which ...he shall shew. The same God that preserveth 
all things alive will effect the second coming. Timothy is there- 
fore exhorted to devotion in the presence of this living God by 
the most majestic description of the God who will bring again in 
due time the Lord Jesus. This liturgical description of God is 
‘marked by several words which are not found elsewhere in Paul's 

vritings. 
' 16. who only hath immortality: (cf. i. 17) the immortality 
of angels and men is derived. 
light unapproachable: suggested by Exod. xxxiii. 17-23, 
where also occurs the saying, ‘no man shall see my face and live.’ 
it was more exact, with Philo, to apply the word to the mount, 
than as here to apply it to the light. But it is true that we as 
Men cannot approach the light in which God dwells; we see 
i through a glass darkly. 
__ For the interjection to whom be honour and power sce i. 17; 
om. i. 25, xi. 36. 


me 





* <Potentate’ : not used elsewhere by Paul. 
2 ‘King,’ applied. to God: not used elsewhere by Paul. 
F ' “unapproachable ’ : not used elsewhere by Paul. 


























138 I TIMOTHY 6. 17-19 
17 Charge them that are rich in this present vorl¢ 
they be not bighuihased, nor have their hope st 
the uncertainty? of riches, but on God, who 
18 richly all things to enjoy®; that they do good‘, that 
be rich in good works, that they be ready to'distrit 
19 willing to communicate*; laying up im store fort 
selves * a good foundation against the time to come; t 


they may lay hold on the life which is pedlraice: ne 


17, The charge to the rich, verses 17-19, is ae 
polation between verses 16 and 20, which can 
the desultory and interjectional style of a letter. 
unusually full of un-Pauline phrases and, : : 
The doctrine, though it rests on Luke xii. ar ‘i. g en 
a foundation which is ‘other’ than that which Paul” id; fo 
here almsgiving appears as a means of securing indee: 
The idea of good works may be defended, but is un-Paul 
If this is an integral part of the letter it ?P esent 
a strong argument against the authorship of Paul. In view 
the fact that the passage breaks the continuity, a e fact t 
it contains so many unusual words, we y it 
insertion, made perhaps by Timothy himself. “As the in: 
must have been far earlier than our oldest textual author 
it is a witness to the rapidity with which Paul’ r 
justification by faith, and eternal life as the 
clouded by the more familiar notion of merit. 
indeed’ means ‘life in Christ Jesus’ or ‘life ever 
12), it is equally unlike Paul to regard it as won fetes 
and the right use of wealth. ny 





1 in this present world,’ i.e. ‘in the now bene isad 
from the constant usage, ‘this world’ (Rom. xii. 2: 1 Cor. 
Eph. 1s Xp 

: ‘ uncertainty’ is a word not found in the Greek Bible. 

* to enjoy.’ The word never in Paul, or in the Greek Bi 
except Heb. xi. 25. 

* “do good’: a verb never used in the Epistles _ it o¢ 
in Paul’s speech at Lystra, Acts xiv. 17). 

* “ready to distribute,’ ‘ willing to communicate’ : ords 
occur nowhere else in the Greele mae E 

6 ‘laying up treasure’: a word not lsewbere in the G 

ibl 


ible. 1. SOI ad ° 


- 


j : I TIMOTHY 6. 20, a1 139 - 


O Timothy, guard that which is committed unto thee’, 20 
urning away from the profane babblings ' and oppositions? 
of the knowledge which is falsely so called? ; which some 21 
ofessing. have erred concerning the faith, _ : 





“20. With regard to the Gnosis (knowledge falsely so called) 
é have seen that there is no decisive reason for recognizing 
a reference to the Gnosticism of the second century, and the 
©ppositions (antitheses) cannot be an allusion to the antitheses 
of Marcion (a series of oppositions between the Old and New 
Testaments), as it is introduced here without explanation, and 
must refer to the quarrellings ae wranglings so frequently 
ene during the letter (i. 6, iv. 7, vi. 4; 2 Tim. ii. 25; 
itus i. 9). 
_ that which is committed unto thee, or ‘deposit’: the 
‘word occurs again only in 2 Tim. i, 12, 14. Its meaning must 
therefore be determined by the Pastoral "Epistles. To see in the 
term, with patristic writers and their followers to-day, a reference 
to a secret deposit of doctrine which the apostles handed down 
verbally to their successors is as indefensible as the claim 
which the Roman Church makes, to have received, preserved, 
and developed that deposit. When Paul says that he is persuaded 
God is able to preserve his ‘deposit’ against that day, it is. 
evident that he is not thinking so much of a body of doctrine as 
of that spiritual grace of life in Christ, the vital factor of the gospel 
ted to him, and the secret of his ministerial activity. This 
treasure given to him, an earthen vessel, God would preserve, 
Bhough the earthen vessel should be broken. Only some such 
interpretation as this will fit the context of 2 Tim, i. 13. But 
if that be so we are bound to give the same interpretation to the 
Same word in the next verse, where Timothy’s deposit is in 
Biuestion, and consequently the same interpretation must be 
given here. The thing committed to him, which Timothy has 
o guard, is the gospel as a life-giving power, in contradistinction 
‘ the babblings and cobwebs of a speculative system, that 
mward and personal experience of salvation, communicated by 
the Holy Spirit, which can only be kept by the power of God, 
and can easily be frittered away by the vanity, logomachy, and 
oe interest which accompany doctrinal discussions. 





_ 1 Two words peculiar to the Pastorals, ‘that which is committed 
thee’ (the deposit), and ‘ babblings.’ 
? “ oppositions’ and ‘ falsely so called’ occur nowhere else in the 
Greek Bible. 


al 











21. Grace be with you, 
‘was not that in common use, W 
to ‘farewell,’ but it was a. chat 
grace of God was the beginning 
of life. It is the change Which a which fl 
when they substitute 
beri u.’ The simple Bagh aie 

Colossians and 1 and 2 Timothy. — 


i nog subscription in some MSS. (e.g 
written from Laodicea, which 
oe 








HE SECOND EPISTLE OF PAUL THE APOSTLE 


TO 


TIMOTHY 


 Paut, an apostle of Christ Jesus by the will of God, 
cording to the promise of the life which is in Christ 
esus, to Timothy, my beloved child: Grace, mercy, 
yeace, from God the Father and Christ Jesus our Lord. 






i.1,2. The Salutation. 
1. by the will of God. This is omitted in the very similar saluta- 
ion of r Timothy and Titus. The lonely and deserted prisoner, 
the absence of human recognition, falls back on the consciousness 
that he is an apostle, not by his own appointment, but by the will 
of God, In the hour of our extremity, when earthly friends and 
urities fail, there is but one security, the rock on which we 
d, the will of God, and the assurance that we are standing 
pon it. C 
according to the promise of the life...in Christ Jesus. 
ie preposition rendered ‘according to’ might mean ‘for’ (cf. John 
6, where the preposition may mean ‘for the purification of the 
ews’), This would shew the purpose of his apostleship, viz. to 
reach the promise of life in Christ. But a far simpler connexion 
to bring the clause close to the preceding one; ‘by the 
will of God according to the promise of life,’ i, e. the will of God 
called Paul to apostleship in accordance with that promise of life 
which was in Christ, for that promise of life demanded persons in 
whom it could be manifested and by whom it could be preached. 










of life to the world, it would have remained uncommunicated. 
That is the significance of apostleship, and that is the task which 

the dying man wishes to hand on to his successor, his beloved son. 

The merey, for some reason or other, only springs to his lips in 
writing to Timothy and to the Colossians, 


&» 















ae 1 TIMOTHY 1. + 


3. I thank God, whom I serve from my: 
pure conscience, how unceasing is my reme 
4 thee in my supplications, night and day Tonging ¢ 
fhee, remembering thy tears, that I may be filled 1 
5 joy; having been reminded ' of the unfeigned faith that 
in thee; which sige; first in thy grandmother 


I. An exhortation to a true and fearless contention f or t 
gospel. i. 3—ii. 13. peer 

i. 3—ii. 13. Contend for the gospel. wg 

3. I thank God. See on 1 Tim. i, 12, Paul loves 
a letter with thanks. 

from my forefathers. Cf. 1 Tim. v. ; 
death goes back on his early associations; and it is ugge 

by the fact that he is thinking of Timothy’ s mother and gi 1e 

_ (cf Acts xxiv. 14, xxii. 3). ) on saa 

unceasing is my remembrance. For Paul’s beautiful hab 

see Rom. i. 10; 1 Thess. i. 2, iii. 6. It is good to pray for indi- 
viduals ; it is good also to tell them that you pray for them. — 

4, remembering thy tears. The master and disciple 
parted with tears: cf. Acts xx. 37. Timothy was 
emotional nature. When they meet again Paul rie 
joy: cf. a more mutual motive in Rom, xv. 13. ‘¢ of. 

5. having been reminded: perhaps by a 
a letter from Timothy. In spite of the rather ir 
of the clauses, this seems to express the real ground 
thanksgiving. odt of ‘aie aide! 

Lois, the grandmother, was most likely Eunice’s” 
Eunice’s husband was a Greek. The two women had t 
Timothy in the Scriptures (aii. 14, 15) nee on 
on Paul’s first visit to Lystra. 

Eunice, unnamed, is described in Acts xvi. r as at 
Jewish woman. a, 
Von Soden, in the Hand-Commentar, convinced stunt Gis E 
is simply an imitation of Paul, sees the original of verses” 
Rom. i. 8-12, and pronounces all that is added to the m 
thoroughly un-Pauline. But the natural references to ‘Lois’ ai 
‘Eunice’ are stamps of genuineness. And the objection that P 
would not say that he served God from his fathers in view of 


1 €reminded.’ The word occurs only here in Paul, but the 
verb i is at ii. 14; Titus iii. 1. eet dis 


‘grandmother,’ The w ord used occurs nowhere else in the N,” 















Se). 3 





“te 


i II TIMOTHY 1. 6,4 143 


‘or the which cause’ I put thee in remembrance that 6 
jou stir up” the gift of God, which is in thee through 
the laying on of my hands. For God gave us not a7 
pirit of fearfulness*; but of power and love and 





se se of guilt for his opposition to the gospel (1 Tim. i. 13) is 
sufficiently met by Acts xxiv. 14. Indeed, Such an objection 
overlooks the curious fluctuations of the human spirit ; Paul, if he 
was like other men, might frequently be overwhelmed with sorrow 

r having persecuted the Church of God and for having resisted ~ 

$ Saviour, and yet in other moments might honestly feel that he 

d all along served God according to his light, and in fact obtained 

vercy because he acted in ignorance, 

6. the gift of God, or, charisma. See note on 1 Tim. iv, 14. 
This spiritual gift was imparted when Paul originally ordained 
7 Timothy to accompany him on his missionary travels. It was the 
capacity, and also the zeal and spirit, for his work as an evangelist. 

aul reminds Timothy of the nature of the gift as a reason for stirring 

up ; it was not a spirit of fearfulness—perhaps that was the spirit 
which Timothy was displaying—but of powerand love and discipline. 
the laying on of hands: a Jewish custom in transmitting 
an office; see Num. xxvii. 18 of Joshua, and Num. viii. to of the 
priests. "So it appears in Acts vi. 6, xiii. 3. It also appears as 
a means of imparting healing power, 2 Kings iv. 34; and so in 

cts iii. 7, iv. go, v. 12, ix. 12, xiv. 3, xix, 11, xxviii. 8. Thus 
here was a laying on of hands in baptism, Heb. vi. 2; Acts viii. 

7, 19, xix, 6. In the Pastoral letters the laying on of hands 

ems to unite the two ideas of transmitting an office and of 
imparting a direct power. But if we are to maintain successfully 
the Pauline authorship of these Epistles, we must be careful not to 

push too far the idea of a mechanical transmission. Otherwise the 

words of the Haud-Commentar will apply: ‘what in Paul was 
a free gift of the spirit, inwardly communicated, is now an official 
grace, passed on by men’who possess it, through an external 
ceremony. While the Pauline charisma was manifold, it appears 
in the Pastorals only to embrace a qualification for ‘the task of 
teaching (z Tim. iv. 14; 2 Tim. i. 6).’ In any case there seems 
fo be a considerable chasm between Paul’s view in the older 
Epistles and the implication in these; but if the freedom of the 
Spirit in the former is maintained, we may contend that, as 





F * «For the which cause’: a phrase not used by Paul except in 
the Pastorals, see verse 12, Titus tha 

® ‘stir up’: only here in the N. T. 

id 8 ‘fearfulness’: not found elsewhere in the Greek Testament, 


’ 


_— = = 
| 


























144 II TIMOTHY 1. 


8 discipline’. Be not ashamed thenéloneval e te 
of our Lord, nor of me his prisoner: but st fer ban utr 
9 with? the gospel according to the power 0 ; wh 
saved us, and called us with a holy calling, ne 
to our works, but according to his own 
grace, which was given us in Christ Jesus befo 
10 eternal, but hath now been manifested by the a 


appears in the latter, the spiritual gifts might be 
the ceremony of laying on of hands. ‘ 

7. discipline: viz. exercising discipline on defaulters, 7 “4 
verb translated ‘train’ in Titus ii. 4. Note that ‘the gilt of t 
spirit is ethical, not official. > i GROG y; 

8. Be not ashamed. As Bengel tersely says, ‘when _ 
overcome false shame flies.’ 

the testimony of our Lord: viz. the pane? 1 Gor. & ¢ 
Rom. i. 16. This latter passage shews that it was not ¢ ) 
fact of Paul being a prisoner under senténce that gave 0 
for shame, but that the humiliation of @ crucified 
a salvation not by works but by faith, eee 
human heart to be ashamed of Christ. 

his prisoner: i.e. a prisoner for his sake: cf Eph 
1; Philem. 9, ; 

suffer hardship with. Cf. ii. 3, which chews that én : 
understood. The R.V. rendering is not approved by Dr. Be: d « 
the Hand-Commentar. It should be ‘Suffer with me for the g 

according to the power of God: i.e. which ‘He g 
endure verse 7. @ 

9. who saved us: not Paul and Timothy only, ars 
Titus iii.5. This saving purpose of God, by grace and not o 
is Paul’s peculiar doctrine (Rom, viii. 28, xi. 293; 1 Con. i. 
i. 6; Eph. ii.9’. It is an offset against the prevailing in 
attached to works in the Pastorals. 

The purpose of God being before timeis also thorough 
Rom. xvi. 25; Eph. i. 4 (cf. Acts xv. 18); 2 ‘Cor-ii. 7. 
say that the grace was given to us before time is a step into 
concrete which Paul does not elsewhere take. By being g 


2 


“aor 


* ‘discipline’ : not found elsewhere in the Greek Te 
the verb is in John xiv. 27 and the adjective in Rev. 
frequent i in the Pastorals, see 1 Tim. ii. 9. id 

‘suffer hardship with’: only here and at ii. 3. 4a al 

® ‘the appearing’ (cf. 1 Tim, vi, 14); ch af he i 

(cf. Titus iii. 4). n 


_ Il TIMOTHY 1. 1, 12 i48 


of ou Saviour Christ Jesus, who abolished death, and 
brought life and incorruption to light through the gospel, 
whereunto I was appointed a preacher, and an apostle, 
and a teacher. For the which cause I suffer also these 
things : yet I am not ashamed; for I know him whom. I 
have believed, and I am pduaded that he is able to 






guard that which I have commipted unto him against 





> 


fie pre-existent Christ it is regarded-as being given to us. Cf. 
om, xii, 3, 6, xv. 15; 1 Cor. i. 4, iii: t0; Gal. ii. 9; Col, i. 25, 
ph, ili. 2, 7, iv. 7. 
10. Jesus Christ: that is the order of the majority, though not 
e oldest of MSS. It is more suitable here than the common 
order ‘Christ Jesus,’ because it lays stress on the historical person 
Jesus, and adds that he was Christ (Messiah). 
abolished death: viz. physical death, because its sting is Sin, 
and Christ by dying destroyed sin (z Cor. xv. 56). 
se and brought life and immortality to light: hendiadys for 
ternal life.’ The verb * brought to light’ is that in John i. 9, ‘which 
lighteth every man.’ It implies that ‘life and immortality,’ before 
the Incarnation and Resurrection of Jesus, were shadowy and 
insubstantial, guesses, hopes, aspirations rather than solid realities, 
The shadowy realms of Hades, under the gloom of the grave, 
filled the Greek mind with dejection, while among the Jews only 
ne party admitted the future life at all, while the strict legalists 
itly denied it.. But through the gospel, i.e. the glad tidings 
Mf arisen Lord, who could bring again from the dead those who 
believe in him, this dim region of hope was illuminated. Christ 
ithin, the hope of glory, corresponded to Christ without who 
was risen from the dead: Life and immortality were henceforth 
lit up with the double certainty of an’ objective resurrection, and 
ofa subjective experience of the risen One. 
» 11. preacher,...apostle,... teacher. See1 Tim. i.12, ii, 7; 
the ‘ of the Gentiles’ in the latter passage is here, according to the 
best manuscript authority, omitted. It is only in the Pastorals 
that Paul ranks himself as a teacher (Eph. iv. 11). 
12. whom I have believed: rather; ‘have trusted’; cf. Tit. iii. 8. 
The trust has been placed in him, and remains. 
able: rather, ‘mighty.’ 
_ that which I have committed unto him should be ‘my 
deposit,’ see 1 Tim. vi. 20. The word is in LXX, Lev. vi. 2, 4; 
2 Macc. iii. 10, 15. In the latter passage the deposits. represent 
money entrusted by widows and orphans to the temple, and.the 
Priests pray that God will keep them safe. . As was. pointed out 


L 



















It 
12 




























sa Il TIMOTHY 4. 43, %4 


13'that day. Hold the pattern of sound words v 
hast heard from me, in faith and love which is in Ch 
14 Jesus. That good thing which was committed un 


at 1 Tim. vi. 20, it is necessary to keep the same meaning in tl 
three places where the word occurs in the and 
requires us to adopt the marginal reading rather than that whic * 
the Revisers admitted into the text. Itis quite arbitrary to id 
the deposit with ‘the pattern of sound words’ in verse 13. 
doctrinal forms are not the deposit, but merely the intellectu 
account of it. Far nearer the mark would it be to identify th 
deposit with ‘the faith and the love in Christ Jesus.” Acco 
the ‘beautiful deposit’ of verse 14, which must be identical v 
that of verse 12, viewed now not as Paul's, but as Timothy 
received from the master, is to be guarded, not as doctrine m 
be, in a creed or symbol, nor as an ecclesiastical office 
by the church, but ‘ through the Holy Ghost which dwelleth a 
The attempt of von Soden, for example, to identify this de 
with a body of orthodox doctrine which, entrusted to Pat 
handed over to Timothy, for transmission to his 
determined by the conviction that the whole Epistle comes fro 
a later age, when such a notion would be intelli But ii 
abide by the simple meaning of the words there is nothing in ¢! 
which is un-Pauline. That the church misunderstood 4 
wrested the words of Paul, and turned his purely 
living notion of a deposit, as the power of an inward 
formal idea of orthodox doctrine, does not shew that Paul had at 
such intention, but only ¢hat this passage gave a verbal star 
point for such an inn ine development. Pts 
against that day: a phrase, says the cat aoa 
found in Paul, but borrowed from the Synoptic Gospels ; 
2 Thessalonians is Paul’ s, he uses it there (i. 10): ef. 2 Tim. i 
iv. 8. Paul is persuaded, having kept his deposit, the s; 
entrusted to him, up to the present time, when his: 
fought and his course ended (iv. 7), that God was» 
maintain it for him through the dark passage of death end.» 
it to him in ‘that day,’ viz. the day of judgement. He u 
Timothy, during the course that lay before him, to 
deposit in the same way, implying that, if he does, he 
be able to commit it in confidence to God in — mortis. 
13. pattern. See 1 Tim. i. 16. 
sound words. Seer Tim. i. to, vi. a The healthfal w 
come from God, who is life and health. It is only im the : 
and love in Christ Jesus that one can hold the sound we 
apart from such faith and love, the sound words themselves & be 
anwholesome, the source of contention and damning. | ‘ 


> , 


‘ 


a pp : 


Pr- 11 TIMOTHY 1. 15, 16 ie Magee 


thee guard through the Holy Ghost which dwelleth in us. 
_ This thou knowest, that all that are in Asia turned 
away from me; of whom are Phygelus and Hermogenes. 
The Lord grant mercy ' unto the house of Onesiphorus : 
for he oft refreshed’ me, and was not ashamed of my 





14. which dwelleth in us. Dr. Bernard says ‘especially in 
you and me,’ to whom grace for ministry has been given, This is 
quite an un-Pauline contraction of interpretation, Paul recognizes 
the Spirit equally in all Christians, Rom. viii. 11. ; 

_ Verses 15-18 hold before Timothy two concrete instances, one 
as warning, the other as an example, to encourage him to guard 
his deposit. 
_ 15. thou knowest, in verse 15, is a different Greek verb from 
that in verse 18. The first is a mere head-, the second a heart- 
knowledge. 
Asia: the Roman province of that name, Asia Minor, Ephesus 
was its metropolis. Certain Christians from that quarter had 
evidently been in Rome and had repudiated Paul the prisoner. 
Probably Phygelus and Hermogenes were Ephesians, and are 
therefore named. In the apocryphal Acts of Paul and Thecla the 
writer introduces Hermogenes, borrowing no doubt from this 
passage, as a coppersmith and full of hypocrisy. But the names 
are mere names to us. 
_ 16. Onesiphorus (cf. iv. 19), who, in the apocryphal Acts of 
Paul and Thecla, is represented as a householder of Iconium, and 
a friend to Paul on his first missionary journey, had evidently been 
in Rome, and taken pains to find out Paul in his confinement and 
to cheer him with love and sympathy. This example of one who 
‘was not ashamed of the prisoner is held up-to Timothy, who 
evidently (verse 8) shewed some tendency to such a false shame. 
It would seem that Onesiphorus had subsequently died, and there- 
re it is only for his family that Paul invokes the blessing. 
During Paul’s stay at Ephesus Onesiphorus had rendered him 
service, to Timothy’s personal knowledge. 
They who are anxious to support prayers for the dead, having 
otherwise no scriptural authority except from the Apocrypha 
(2 Macc. xii. 44), clutch at this passage. Assuming, with some 
probability, that Onesiphorus was dead, they findin the exclamation, 
€The Lord grant him to find mercy from the Lord in that day,’ an 
instance of the Apostle praying for the dead. Dr. Bernard assents 
eC quotes an epitaph in the second half of the second century, in 
which Abercius, Bishop of Hierapolis, asks for the prayers-of all 


* “rant mercy,’ ‘refreshed’: both words only here in the N. T. } 
L2 


4 ee | 


Cal 


6 
























148 Il TIMOTHY 1. 1y%,18 | 


17 chain; but, when he was in Rome, he sought ff 
18 diligently, and found me (the Lord grant unto him t 
find mercy ' of the Lord in that day); and in how man 
things he ministered at Ephesus, thou knowest very well 


who see his tomb (Lightfoot, Jgnatius, i. 496). wien 
this is a prayer for the dead, it brings the e 
into the second century, and negatives the ne eh 
But there is a difference between an optative and a prin 
expresses the wish, he does not utter a prayer, that Sy 
may find mercy. That wish we are entitled to entertain 
But to pray for the dead, and to offer Masses for rested 
remote from the apostolic mind ;-it had its o eo 
interests of the dead, but in those ‘of the living. 
is paid to pray for the dead. It is a lucrative tebiinad “for it 
touching with the finger of superstition the tenderest f 
a bereaved heart. There may be nothing to hinder the sc 
soul from breathing out its prayers for the de inta 
Father’s ear, but there is every reason to discourage a 
of prayers for the dead which, based on superstition, is viniitd 
for filthy lucre’s sake. And while the Council of Trent 
2 Maccabees canonical, in order to get scriptural ‘ort 
abuse, we are bound to insist that the Roman rch r 
content with that slender scriptural support. Certainly the 
of Onesiphorus affords no slenderest foothold for the prea. 
the first place it is only a surmise that he was dead at the tin 
and in the second place there is here no prayer eee 

The peculiar interest of this first chapter lies Pigs 
it establishes between Paul and his co: 
very dear to him. He broods on the childhood in 
ordination of his young friend. He proposes his own -xample 
him. He is most anxious not to lose the younger man’s Sympz 
and support. He puts Timothy and Timself side by side 
recipients of the great deposit, which they must both faith 
keep. He cites the instances of desertion, and invokes a bles 
on the faithful friend Onesiphorus, as if to say, with an z 
nervous solicitude: God grant that my beloved son Timothy 
not be like Phygelus and Hermogenes! God grant =a 
search me out and bear my reproach as bravely as Or 
did! And it is in this eager anxiety that he passes on in ¢ 
to exhort Timothy to courage. 

18. very well is ‘better,’ viz, better even than he 


1 find mercy’: only here in the N.T. — 
? ‘very well’: only here in the N.T. 


uc 


II TIMOTHY 2. 1,4 149 


2 Thou therefore, my child, be strengthened in the 2 
grace that is in Christ Jesus. And the things which 2 
hou hast heard from me among many witnesses, the 





ii. 1-7. A more personal exhortation to Timothy. 

1. Thou therefore: as against Phygelus and Hermogenes, and 
with Onesiphorus. 
| my child: in contrast with the aliens who turned away from 


be strengthened : Eph. vi. ro. 
- in the grace:.-i.e. by abiding in the ane of Christ strength 
comes. Cf. 1 Tim. i. 12. 

2. the things which thou hast heard from me through many 
witnesses is the original Greek. We naturally refer to i. 13. 
And we explain the phrase as a reference to the intercourse which 

othy had enjoyed with Paul for twelve years. In that period 
he had received much of Paul's instruction directly (i. 1g), but 
much had come indirectly through the other companions of Paul, 
who had all been either observers of the Christian verities or 


as authorities, they are referred to as independent witnesses of the 
truth. These things which Timothy heard from Paul we may 
discover not only in the Pastoral but in the other Pauline Epistles. 
There is absolutely no reason for supposing that there was any 
esoteric doctrine privately handed down by the apostles to their 
Successors. The only reason why Paul lays stress on the trans- 
mission here is that as yet he did not think of. his own letters as 
Scripture. When these letters were admitted into the Canon the 
demand which Paul makes here was secured. And thus the 
sufficiency to teach others, mentioned here, turns upon the ac- 
quaintance with the apostolic tradition contained in the N. T. 
The Roman claim, that Paul handed down to Timothy the deposit 
truth which has subsequently been developed and authorized 
by the infallible church, is just one of those desperate afterthoughts 
by which Rome endeavours to justify her assumptions from a text 
of Scripture interpreted in her own way. It was in order to 
realize the command of verse 2 and to save it from perversion that 

ie letters of Paul were gathered together and treated as holy 

ripture (2 Pet. iii. 15). But the Roman Church has used this 
passage as an excuse for neutralizing all that Paul taught, and 
would have us believe that what Timothy heard from Paul through 
Many witnesses was, not the great principle of justification by 
faith (i. 9), but a principle of justification by works and faith; not 
a doctrine of one Mediator, but a doctrine of Mary as the mediatrix 
between us and her Son, and the saints as mediators through whom 
we approach God; not a faith in a sacrifice offered once for all; but 


i 


petty, 
150!” II TIMOTHY 2. a 

























same commit thou to faithful men, who sl al 
3 teach others also. Suffer hardship with 2 
4 soldier of Christ Jesus. No soldi¢n dius 
himself in the affairs" of his life ; that he ma’ 
s who enrolled’ him as a soldier. And if also 
contend in the games *, he is not crowned °, a ne have 
6 contended lawfully. The husbandman that labouretl 


7 must be the first to partake ‘ of the fruits. Consid 


the practice of a daily sacrifice of the Mass, after the pi 
tabernacle which, Paul saw, was done away in 
makes use of the Scriptures to wrest from them an authe - 
tradition which supersedes them. This is the way in’ w oh th 
followers of the Apostle have carried out his command in th 
verse. + Od 
8. suffer hardship with. See i. 8. : ss ineel ole 
& good soldier: especially in conflict with the several teach 
of heresy (Phil. ii. 25; Philem. 2)—the church militant, Chi 
1 Tim. i. 18, vi. 12; Phil. i. 30; Col. i. 29, Pr 
4. The immediate reference is to work for momenee 
(cf. Mark xii. 44; Luke xv. 12, 30). sisi 5 
in 1 Cor. ix. 4, 11; cf. Gal. vi. 6. or 
5. See on x Tim. vi. 12, 
lawfully (see 1 Tim. i. 8): i.e. submitting to the rules 
contest, training, age, &c. Epictetus uses just the same 
and shews how the athlete eating ‘by rule’ to _conquer 
Olympian games is like the philosopher who aims at tru 
self-discipline. In Timothy’s case the ‘rule’ is that he m 
abstain from worldly and renumerative employments, givil 
wholly to his ministry. 
6. The husbandman that laboureth must. It is an 
necessity that the actual tiller of the soil should get his m 
out of it; the wages of labour is the first ¢ on agric 
produce. From this is inferred the right of sti 
to receive the temporal things by which he may live 4 
ministers spiritual th‘ngs. (Cf. 1 Cor. ix. 7, alsot Cor, i 
the idea of husbandry.) “A a. 
* ‘affairs’ and ‘him who enrolled’: both words only fe 
in the Greek Bible. 
? “contend in the games’: a word = be an athlete, 01 
the Greek Bible. 
* ‘crowned’: a word not elsewhere in Paul (but cf. Heb. ae 
‘partake’: not used elsewhere in Paul’s letters, 


Il TIMOTHY 2. 8-10 151 


I say ; for the Lord shall give thee understanding in all 
tk lings, Remember Jesus Christ, risen from the dead, 
of the seed of David, according to my gospel: wherein 
I suffer hardship unto bonds, as a malefactor’; but the 
word of God is not bound. Therefore I endure. all 





















 %. Consider... for the Lord shall give. The Lord would 
make Paul’s meaning the more plain, and reconcile Timothy to the 
‘idea of living on astipend instead of working for a maintenance, all 
the more because it was the definite teaching of the Lord that 
they who preach the gospel should live by it. There are few 
respects in which the soldier of Christ is more hampered and 
humiliated than this; he has to lay aside the ordinary work by 
which he might earn his bread, and to be dependent on the 
harity of others. This is rightly described as a hardship ;. but 
e Master made it easier for every servant of his by himself 
setting the example. 


8. Remember Jesus Christ. This is the highest motive for 
he preceding exhortation. Keep the risen Christ before the mind ; 
risen and yet human (for this combination see Rom. i. 3). 
; according to my gospel: Rom. ii. 16, xvi. 25. 
' 9. wherein I suffer: viz. in proclaiming which. As Bengel 
‘Says, Paul uses the example of Christ, according to his custom, to 
give life to his ow:. example. 

malefactor: thus Paul identifies himself with Christ’s fellow 
‘sufferers on the cross. Prof. Ramsay (Church in the Roman 
Empire, Pp. 249) sees in this strong word an indication of the 
Jlagitia imputed to Paul and the Christians in the Neronic persecu- 
tion (Tac. Anu. xv. 44). If Prof. Ramsay is right in this view, it 
points to the Pauline authorship, or at least to the date of the 
early persecution. Up to Domitian’s time Christianity was not 
a forbidden religion; Paul and the other sufferers under Nero 
were proceeded against as common criminals, charged with 
‘setting the city on fire. Of course one could not rest the genuine- 
‘ness of the Epistle on this use of the word ‘malefactor,’ but it 
is an undesigned indication of an historic situation. 
__. the word of God is not bound: he rejoices in the thought 
that he can write, and, like Rutherford, Baxter, Bunyan, Law, 
and Penn in later times, the tyranny which binds the preacher may 
oe result” in sending his written word farther and making it 


_ 4 “a malefactor’: a word not used by Paul, but by Luke 


: agen Fe 
152) Il TIMOTHY 2 tg 


things for the elect’s sake, that they also may ¢ 
salvation which is in Christ Jesus with prion 
11 Faithful is the saying: For if we died with aaah 
12 also live with him: if we endure, we shall — 
13 him: if we shall deny him, he also will deny us: 
are faithless, he abideth faithful; for ne cannot 4 
himself. we 






























10. I endure all. .. for the elect’s sake. For the fo 
Rom. viii. 93; Col. iii. ra; Titus i, x. Paul hed a 
he could fill up the measure of Christ’s sufferings, 
way enable the elect to obtain salvation as he himself 
But it is evident, from his attitude of humility sem F 
in the sole sufficiency of Christ, that he does not mean 20 | : 
his sufferings on a level, or in the same category, with Christ's. 
They are not vicarious or redemptive. But by enduring, without 
giving way, he takes part in establis the of the ’ 
and his sense of identification with Christ, | t out in 
11-13, enables him to share in Christ's vedaaptes ate houg 
humility and love alike prevent him from even eae in 
as redeemer. The point of view is readily : 
supposition : What would have happened if ayn Sp’ 
If he, like Demas, had proved traitor to the scope, JB 
speaking the elect would not have heard the good news, 
the stream of truth would have been dammed up at its source, — 

11. Paithful is the saying (see on 1 Tim. i. 35 i a 
Though the R. V. does not favour the view, the sim - 
to treat the faithful saying as the personal tru jot a uttere: 
(cf. 1 Tim, i, 15', then, as in 1 Tim. iv. 9, it concludes a strong ai 
passionate assertion. But if we follow the Revisers, set 
in the faithful saying which follows, verses 11-13, a 
that case the ‘for’ remains quite unexplained, except as part 
a quotation. Whichever view is taken, the truth of these 
remains unaffected: cf Rom. yi, 8, viii. 17; ch wv. 19, : 
Dr. Bernard notices that the phrases are all (exe {re sone fom 
x. 33) taken from parallels in Paul’s own istles, 
that Paul here is ‘quoting a popular a of 
Onn great Epistle, which had become stereotyped by li | 

; to such odd conclusions are men driven when they a are bi 
a "finding a justification of liturgies in the N, 5 
died with him in this connexion refers to martyrdom. — 

13. he abideth faithful. It is a consolation that our fai 
ness may be counteracted by his faithfulness (Rom. iii. 3), 3 
Dr. Bernard sees; but that can hardly be the reference h 


II TIMOTHY 2. 14-17 153 


Of these things put them in remembrance’, charging 14 


Give diligence to present thyself approved unto God, 15 
a workman that needeth not to be ashamed”, handling 
aright ° the word of truth. But shun’ profane babblings : 16 


for they will proceed further in ungodliness, and their 17 


destroys the whole connexion of the passage. God is faithful 
abiding by His eternal principles of action. His faithfulness 
















} im. This truth is not so palatable to our day, but it can hardly 
e doubted that this is the meaning in the present context. 


‘II. The warfare against error and apostasy. ii. 14—iv. 8. 


ii. 14—ili. 9. Circumstances existing among the Christians among 
vhom Timothy had to work. 
_ First there are certain phenena which are stated negatively 
and positively (verses 14, 15), then the negative is developed 
( (36-20), and the positive, with a ‘fresh recapitulation of the negative 
(224, 23), is more clearly expressed (21-26). Then iii. 1-9, 
description of certain false teachers that are to come. 
_ 15. approved unto God. Cf. 2 Cor. x. 18. 

_ Chrysostom took needeth not to be ashamed to mean ‘ who is 
ot to be put to shame.’ 
_ The meaning of handling aright may be found from LXX, Prov. 
ii. 6, xi. 5, ‘giving a right direction to the word of fruth,’ i.e. 
applying the gospel fearlessly and appropriately, the opposite of 
corrupting it (2 Cor. ii. 17), and contrasted here with striving 
about words. 

16. profane babblings. See 1 Tim. vi. 20. 
for they (sc. they who utter the profane babblings) will 
proceed further in ungodliness: the opposite of godliness for 
a see on 1 Tim. ii. 2. 


‘put them in remembrance’: a word only used by Paul here and 
¥ Titus iii. 1. 
8 strive not about words’: only here, but the noun in1 Tim. vi. 4: 
'* profit’: a word only here in the N. T. 
subverting’: only here in the N. T. : 
® “that needeth not to be ashamed *: a word only here in the 
sreek Bible. 
-® “handling aright’: a word only tei’ in the N. T. 
7 shun’: “the word is only used here and at Titus iii. 9 by Paul, 


4 < 


























‘ 3 y 
154 _ TI TIMOTHY 2, 1819 


word will eat as doth a gangrene’: of whom 
18 and Philetus ; men who concerning the tr 
saying that the resurrection is past 
19 throw? the faith of some. Howbeit* the 
dation of God standeth, having this seal, Ch 


eat; marg. ‘spread’: Jit. ‘ will have pasture,’a ek medic 
term for the spreading of a disease, Polyb. i. Br. 6. ys eet 

gangrene: opposed to the ‘healthy words.” ee 

Hymeneus and Philetus. For the first see r Tint. i. 
it seems that Paul’s rebuke had not succeeded, ‘and 
verse 16, 

18. concerning the truth have erred: it. ‘missed the m 

1 Tim. i. 6, vi. 21. 

saying that the resurrection is past already. The'p 
form of this false opinion is matter of conjecture. 
mentions a man who said that there was neither no 
judgement, and in the sermon called 2 Clement, § 9, tl r 7 
a warning against saying that the flesh is not | and does no 
rise. In the Acts of Paul and Thecla there is mention of ai 
opinion that the resurrection was to be sought in fact 
live again in our children, the notion expressed in 
‘choir invisible.’ In the second century Justin (Dial. § 
Ireneus (Her, ii. 31. 2) refer to the Gnostic ee 
resurrection was to be understood allegorically. fav “we ¢i 
hardly identify’the present opinion with any of these 
developments. Rather there must have been visionaries, li 
the Fifth-Monarchy men of the Commonwealth ; 
thought that the millennium had come, and death was aboli 
and the second coming of Christ had taken place. It is like 
that the ‘forbidding to marry’ (1 Tim. iv. 3) was connected ' 
this illusion and justified by Luke xx 35; Matt. xix, ra. 
wild conceptions have in all ages of the church subve 
faith of many. 

19. the firm foundation of God (see 1 Tim. iit, I 

Christian society which, in spite of individual 
to the truth. Inscribed on this foundation are the two | 
which are the essence of a Christian church, bes ‘T 
knoweth them that are his,’ cf, John x, a ; 
and, ‘Let every one that nameth,’ &¢., Pay tell Boe vii. 
xiii. 27; 4r Cor. viii. 13, xiii. 12; Gal. Av. The C ari 


1 © gangrene’: only here. 
? ‘overthrow’: a word only here and at Titus i. 11. ; 
* ‘howbeit’ and ‘firm’ are both words oe used here by Ps 


II TIMOTHY 2. 20, 21 155 


eth the name of the Lord depart from unrighteous- 
ess. Now ina great house there are not only vessels 
gold and of silver, but also of wood and of earth; and 
some unto honour, and some unto dishonour. If aman 
therefore purge himself from these, he shall be a vessel 





at 


ciety, built on the corner-stone Christ Jesus—he is the Lord ; 


ere meant—is distinguished by the intimate mutual knowledge 
of the Lord and his members (see Paul's assurance, ii. 10), and by 
the purity and guilelessness of those who form his body. A true 
church can only be composed of those to whom God’s knowledge 
‘them has brought a personal knowledge of acceptance, and 
tho have been so affected by the name they name as to carry the 
will of their Lord into practical ethics. It is such a society—the 
Puritans dreamed of it and toiled for it—that is a solid foundation, 
a security against the vagaries of individualism, a pillar and 
ground of the truth. 
_ 20. The thought of the church as the Lord’s house (cf. r Tim. 
iii. 15), in which every implement must be clean, suggests the 
variety of members that are needed to make up the whole. All 
may be clean, but all cannot be for honour. Dr. Bernard declares 
that this is like the parable of the draw-net (Matt. xiii. 47), and 
ids : ‘It is noteworthy that this is the only place where Paul 
irectly expresses the thought of the church embracing evil 
embers as well as good.’ It is so noteworthy that if this passage 
yntained that thought, we might suspect that it was not Paul’s. 
nd Dr. Bernard in his own interpretation falls into a curious 
iconsistency, for he interprets verse 21 of purging out the false 
achers, shewing that it would be the church’s duty to get rid of 
il members. But, natural as is the desire to justify from 
cripture the conception of an impure church, this passage gives 
mo countenance to it. In the house the wooden things are as 
needed as the golden, and the vessels of dishonour are as useful 
as the vessels of honour (cf. 1 Cor. xii. 23). And this is the 
point.of the whole simile. We cannot choose whether we should 
be gold and silver, or wood and earthenware ; nor can we choose 
hether our service shall be what appears to men honourable 
‘the opposite. But each of us, if he is clean, will be counted 
is a vessel unto honour ; it is sufficient honour to be of use to the 
laster, sanctified and ready for good works, however humble 
they may be. 
' 21. purge himself from these. ‘These’ can only mean the 
vi arious false notions described in verses 14-18. 


i 
















156 II TIMOTHY 2. 22, 23 


unto honour, sanctified, meet for the master's us 
22 prepared unto every good work. — But flee youthful lust 
and follow after righteousness, faith, love, peace, wi 
23 them that call on the Lord out of a pure heart. Bu 


foolish and ignorant questionings refuse, knowing th 


meet for... use is the word in iv. 11 and applied 
Onesimus in Philem, 11. ; ‘ 

22. flee youthful Insts. The older man speaks to 
younger. One feels that such a warning implies a certain we 
ness in Timothy, as ‘the Lord’s servant must not strive," verse 
implies that Timothy was inclined to do so, But another vie 
is possible. This passage (ii. 22) is exactly to 1 Tim. vi. 
‘Flee youthful lusts’ corresponds to ‘flee these things,’ an 
‘ these things’ were the errors and practices of the hetero-teacher 
From iii. 6 and iv. g it is evident-that these under cove 
of their teaching, practised sexual immoralities. it may b 
these lusts, of the kind into which young men lly fall, tha 
Timothy is to avoid; and then the contrast, in righteous ness 
faith, love, &c., exactly corresponds to that in 1 Tim, vi. © 
Only here is added peace, with them that call on the Loz 
which seems to suggest that in his contention members | 
the flock Timothy had shewn some hastiness of temper, 
a disposition to contention. be 

23-26. The folly and ignorance of the false teaching 
strife, and the Lord’s servant must not strive, but try to 
the victims of error’. } 

23. The word ignorant is in the Greek the negative of ‘ cc 
ing’; we could keep this connexion by translating “unins' 
questions,’ i. e. questions unworthy of a trained ‘mind 
‘instructing them that oppose themselves.’ This latter phr 
also may be connected with the ‘oppositions’ of x Tim. v y 
and may mean ‘those who are only capable of ng end 
verbal antitheses, or contradictory statements.’ We have & 
that all through, Paul's crusade against the Peo lin 
teaching is based upon their emptiness and futility. The 
a caustic saying of a college don that the discussion 
the planets are inhabited was one eminently suited for theol 
because no evidence was available on either side of the que s 


xs 



































aR. 
2COl 


ae 


1 These four verses contain five wotds, viz. * ignorant,” 
‘forbearing,’ ‘oppose themselves,’ and “recover themse! 
found elsewhere in the Greek Bible, and a conjunction 
never used by Paul. : 


r ie 





Ii TIMOTHY 2. 24-26 ee 157 



























t is discussion of this kind, speculative, remote from life and fact, 
which leads to the bitterest of verbal wrangles, and is in the end 
‘as fatal to religion as sensuality, with which, strange to say, 
“it easily connects itself; for if thought is diverted to empty and 
barren discussions, it renounces its proper religious function of 
“grasping the verities which, as ideas, move the will and cleanse 
the passions, Thus while the brain is idly occupied, the corrupt 
nature, left to itself, falls into uncleanness. (Cf. 1 Tim. i. 4, 7, 
Wv. 7, Vi. 4, 20; Titus iii. 9. These parallels in the three Epistles 
should be used to illustrate each other, though the greater 
everity of Paul in 2 Timothy seems to imply that the heresy had 
gone farther than in x Timothy and Titus, and deserved a more 
uncompromising suppression.) _ 

_ 25. For meekness refer to the Supreme Example, Matt. xi. 20. 
"repentance: only twice, besides here, does Paul use this 
word, Rom. ii. 4; 2 Cor. vii. 9, 10. 

: knowledge of the truth: so iii. 7; see 1 Tim. ii. 4. 

| 26. recover themselves: i.e. ‘return to soberness,’ as in 
Margin (the verb with another compound in 1 Cor. xv. 34). 

__ That the snare of the devil (cf. on 1 Tim. iii. 6) is a spiritual 


toxication represents visrbly the diabolical possession of man. 
distinguished brewer ence spoke of drink as the devil in 
Solution. And in the same way the devil's method of taking 
men captive is to benumb the conscience, confuse the senses, and 
Paralyse the will. This is effected sometimes by the excitation 
‘of physical passions, sometimes by the daring promulgation of 
religious lies or superstitions, but often, as here, by diverting the 
mind with trivialities and the vanity of empty discussions, so that 
it does not settle steadily on the ideas of God, the Soul, and Life, 
or on the facts of Sin, Redemption, and Salvation. ys 
_ By a faithful ministry the servant of God may win men to 
Tepentance, so that they may be taken captive (/it. ‘taken alive ”) 
y him unto the will of God. 
The Revisers have settled the meaning of this last clause by 
boldly putting for the two pronouns the Lord’s servant and God. 
That is the only rendering which does justice to the distinction 
‘of the pronouns, nor is it possible in English to bring out the sense 
except by substituting for them the implied noun. Dr, Bernard 


runkenness is a most striking suggestion, for in that case 




























158 Il TIMOTHY 3 Fie 


out of the snare of the devil, having bet e 
by the Lord’s servant unto the will of God. — 
3 But know this, that in the last days 


prefers the rendering suggested in the margin, aE > 
‘by him’ could not refer to the distant subject, the : 
but must necessarily refer to the nearer ne dome 
as the main subject of the sentence is the 
quite natural that a pronoun Pat otherwise 
refer to him, And the meaning Dr. Bernard's ts. 
of the words is far too intricate and farefetched to c 

viz. that the heretics have been taken captive ro ‘the ¢ 
but are now recovered in order to do God's will. _If this w 
the meaning it may be surmised that Timothy, no ‘te 
would have needed a commentary to understand, lis master’ 
letter. 


iii. 1-9. Characteristics of the false teachers of te aes 
‘The prophecy,’ say Schmidt and Holzendo: 
flagrantly as a, description of the present,’ For ‘this juc 
verses 5, 9 are referred to. And it must be owned tere 
verses cannot be explained except as a comment on Desk 
before the Apostle’s eye. But, asa mange 7 pasts a 


1 that is in the strict sense a prophecy, i 


and sees hard times in the last days; firey rigids eturn 
to justify his expectation by noting the signs of ory 
(cf. 1 Tim. iv. 1), It must be remembered that the 


days were not a distant future: the time was iS ined ne | 
was at the gate, and ‘not far off he seemed to hear thet un 
his chariot-wheels.’ Like John (1 John ii. 18), he felt that k 

living in the last times, and in recollection, 


perhaps, of the se 
own apocalyptical utterances, he saw in the ‘corruption and he 


1 ‘taken cy the word not used by Pani bat onipatlaclatqil 
‘grievous’: the word nowhere else in Paul, and in pereincaber. 
Matt. viii. 28. ; 
° These nine verses contain no fewer than fifteen anol culiar 
some sense to this passage: ‘lovers of self’ (not in the Greek Bible 
‘implacable’ (not in the Greek Bible), ‘ without self-control’ (not it 
the Greek Testament), ‘ fierce ’ (not in the Greek ayer wer 
for good’ (not in the Greek literature), * trai 
in Paul), ‘lovers of pleasure’ (not i in the N. T.), * anna & 
in the Greek Bible), ‘turn away’ (not in the N. T. phat ato’ ¢ 
in the N. T.), ‘silly women’ (diminutive only here) aout 
confined to the Pastorals, Titus iii. 3), corrupted’ ‘(not 


* manifest ’ (not in the N. T.). 


TL TIMOTHY 3. 2-5 159 


shall come. For mien shall be lovers of self, lovers of 2 
‘money, boastful, haughty, railers, disobedient to parents, 
‘unthankful, unholy, without natural affection, implacable, 3 
‘slanderers, without self-control, fierce, no lovers of good, 
‘traitors, headstrong, puffed up, lovers of pleasure rather 4 
‘than lovers of God; holding a form of godliness, but 5 
shaving denied the power thereof: from these also turn 


of believers a sign of the last times. ‘ When the Son of man 
“cometh, shall he find faith in the earth?’ So far then from treating 
‘this and the other passage in rt Tim. iv. I as independent 
prophecies, it is a juster view to regard Paul as recalling the 
prophecies, and what ‘ the Spirit saith,’ to confirm faith by shew- 
ing that what has come to pass was foretold. It is not necessary 
_to suppose that/a// the features in verses 1-8 were already realized, 
but from what he actually saw he filled in the details of what was 
yet to be. All Apocalyptic is of this character. 
1. the last days: taken from Isa. ii. 2: cf. Acts ii. 17; Jas. 
Vv. 3; points to a more remote period than the ‘later times’ of 
I Tim. iv. 1. That Paul felt these hard times already present 
(2 Cor, vii. 26; Gal. i. 4; Eph. v. 16) only confirms what has 
“just been said about the close connexion of the last days with the 
present. We are reminded of 2 Pet. iii. 3 and Jude 18. 
_ 2. Cf. Rom. i. 29-31. 
. lovers of self. Philo (de Prof. 15) speaks of ‘lovers of self 
‘Yather than lovers of God.’ ~ 
: boastful, haughty: word and thought; cf. Rom. i. 3o. 
| _ without self-control. Cf. Prov. xxvii. 20; the noun 1 Cor. 
‘vil. 5. In Greek the common word for one who is at the mercy of 
x passions, 
4, puffed up. See-on t Tim. iii. 6. 
lovers of pleasure rather than lovers of God. There is an 
1 teresting parallel in Philo (de Agric. § 19), who speaks of making 
one ‘a lover of pleasure and a lover of passion rather than a lover 
f virtue and a lover of God.’ 
ws holding a form of godliness, but having denied the power 
(ef. Rom. ii. 20): this is paralleled by Titus i. 16. The word used 
for ‘form’ does not mean the philosophical ‘form,’ which is the 
mce, but the hypocritical ‘ form,’ which is the denial, of a 
ng. This inimitable description of a ceremonial religion was 
rophetic of later days. ‘It is,’ says Wiesinger, ‘a new heathen- 
iom under a Christian name.’ 
7 . from these... turn away: of course plainly shews that Paul 
i is speaking of actual persons and not of future apostates. 















160 II TIMOTHY 3. 6-9 


6 away. For of these are they that. creep into 10us 
and take captive silly women laden with sins, led ; 


7 by divers lusts, ever learning, and never able to come tc 
8 the knowledge of the truth. And like as Jannes and 
Jambres withstood Moses, so do these also withstand | he 


truth ; men corrupted in mind, reprobate concerning th 
9 faith. But they shall proceed no further: for their foll 
shall be evident unto all men, as theirs also came to be 


6. silly women. It is not the peculiarity of the Gre 
systems of the second century, but the common of a 
empty or sensuous forms of religion, that men, under 4 
teaching, seduce and corrupt unheeding women. This g 
therefore is no argument for the later date. As the | 
men are strong, and the hearts of women are - ev 
evil and error are, the things suggested in this verse occur, Th 
mastery of the passions, on the other hand, and the security i 
female virtue are found only in a living and redemptive p 
God, working not in forms, but in the Spirit. 

‘Jed away by divers lusts: 1 Tim. vi. 9; ‘tas at 9 %. 

7. ever learning, &c., applies to the women, not the teacher 
It is significant that the mind which gives itself to idle spe al 
tions ‘ finds no end, in wandering mazes lost,’ and becomes wu 
to come toa knowledge of truth. 

8. Jannes and Jambres. In the Jewish tradition Gea 
are given to the magicians of Exod. vii. 1r-aa. In the Tai 
Jonathan on that passage they are said to be the sons of 
Origen thought Paul was quoting from an apocryphal ba 
et Mambres liber. It is curious that both Pliny and 4 
of Moses and Jannes together as magicians living after 
The ‘comparison with these men cannot be pressed; the w 

‘impostors’ in verse 13 hardly justifies us in ia tot Bi 
teachers magical pretensions. Phar 
corrupted in mind: 1 Tim. vi. 5. ; 
reprobate concerning the faith: Titus i. 16; I ‘Tm 1 
®. they shall proceed no further. ” that the} 
teachers are the same here as in ii. 16, the words seem ‘ 
exact contradiction of the words there, but it is not ‘S05. i. 
contradiction is only verbal. They will proceed further in w 
liness, and as that senselessness will be their ruin, 
proceed no further in their career. j 
as theirs also: Exod. viii. 18, ix. 11. _ 


iii. to—iv. 8. Resicwnes the personal alam 
i, 6—ii. 1g. : 


































II TIMOTHY 3. 10, 1 161 


But thou didst follow my teaching, conduct', purpose, 
faith, longsuffering, love, patience, persecutions, suffer- 
ings ; what things befell me at Antioch, at Iconium, at 
Lystra ; what persecutions I endured: and out of them 


- 10. But thou (in contrast with the false teachers) didst 
‘follow (at the outset of his Christian life): sc. when Timothy at 
-Lystra first made the acquaintance of Paul as a man, who, carry- 
‘Ing a great teaching, was despised, stoned, driven from city to 
‘city. This reminiscence of the first days of their meeting is very 
jatural for an elder man, in solitary confinement, going over the 
past. And this psychological suitability is a sufficient answer to 
the remark of Schmidt and Holzendorff: ‘If Paul were the writer 
‘of the Epistle, it would be impossible to understand why he 
should choose to instance these persecutions of the first missionary 
journey (Acts xiii, xiv), when Timothy was not yet in his com- 
‘pany. But to the actual writer of the Epistle, these persecutions, 
‘as the first, lay nearest to hand, and it never occurred to him that 
Timothy was not there at the time.’ It is to be noted that the 
“writer does not imply that Timothy was present at those sufferings, 
but that he took the course of teaching, conduct, purpose, faith, 
‘&c. (viz. Paul’s), which, as he well knew, led to those famous 
persecutions. It was the fact that Timothy came from that 
‘region of suffering (Acts xiii. 50; xiv. rf. 8f., xvi. 1), and yet 
deliberately chose to follow the prime sufferer, that gave Paul 
‘confidence in him now, and led to this exhortation to stand fast, 
in spite of the deliration of the magicians of heresy. To this 
ground of confidence he adds soon (14-17) the early grounding in 
the inspired Scriptures which Timothy had received. 
faith, longsuffering, love, patience. Paul’s injunction to 

‘imitate his virtues, and his enumeration of them, is relieved from 
“egotism by the conception underlying his theology, that it is ‘God 
that worketh in us to will and to do.’ It cannot be urged that 

is egotism of humility is unlike Paul and therefore a reason for 
suspecting his authorship here. ‘Be ye imitators of me,’ ‘I would 
to God that you were altogether such as I except these bonds,’ is 
the tone which is characteristic of him, especially in these later 
days. 
it. The mention of patience leads him from graces to perse- 
cutions, and with Timothy in mind he naturally recalls the 
persecutions which befell him in and around Timothy’s home. 
* What things,’ ‘ what persecutions,’ rather, ‘such things as,’ ‘such 
‘persecutions as,’ because he is dwelling not so much ‘on the 
hii as on the kind of instances. 











j ; 1 “conduct’: a word not used elsewhere in the N. T. 




























162 II TIMOTHY 3. 12,13 


12 all the Lord delivered me. Yea, and all , 


13 godly ' in Christ Jesus shall suffer persecution. 1] 
men‘and impostors * shall wax worse and worse, 


out of them all: not only those in southern G: 
more serious troubles at Philippi, at Ephesus, at J 
Czesarea, and even the first imprisonment at alway: 
delivered him until now ; and the deliverance which now j w 
him was the best of all (iv. 8). a 

12. all that would live godly in Christ Jesus shall : ff 
persecution. This is implied in Matt. v. 10 and perhaps John 2 : 
ao. The life in Christ Jesus is a life of spiritual or mystic: 
identification with him, and consequently it involves a partakin 
of his sufferings as surely as a partaking of his victory. t 
certainty, therefore, of persecutions does not depend on the accide: 
of a persecuting government or society: Nero or ‘Domitian 
but the outward minister of a bad and persecuting world. 
persecution in the Christian life is intrinsic ; as common in hiatal 
England as in heathen China; endured as truly by the faithful is 
the kindly atmosphere of the church as by the missionary 
in the midst of savages or heathen powers. The per 
arises from the fact that the life in Christ-is alien to thi 
world, and involves an inward and constant crucifixion of usts 
tendencies, which the world admits, but which Christ ¢ 
Consequently, not the least tragic of sufferings have been t 
Molinos or Madame Guyon; those of Covenan 
Stundists ; those of persons ‘who to-day are set on ways J 
and the fullness of life in Christ ;- ; though in all these cases it is. 
Christian society and a Christian church that inflicts the persec 
tion. The life of Christ, in which the believer shares, is 
which, if not against, is always athwart, the world. Its x 
and springs, its standards and precepts, its modes and de 
ments, its goal and its ends, are as different from the yeas 
light is from darkness. And as day and night are p 
battle between the light and the darkness, so the Christi 
an unceasing struggle against principalities and pare 
rulers of the darkness of this world. The woman flees 
wilderness, and the dragon follows her with his a 

13. impostors; Jit. ‘wizards’ or ‘conjurors,’ s 
the comparison with Jannes and Jambres. 

shall wax worse and worse: ch. ii. 16, they will g 


1 € godly.’ This adverb occurs only here and at Titus on 121 
T 


® “impostors.’ The word does not occur elsewhere in 
Bible. se) 


Pats 


II TIMOTHY 3. 14, 15 163 






















nd being deceived. But abide thou in the things which 14 
hou hast learned and hast been assured of', knowing of 
whom thou hast learned them; and that from a babe 15 
thou hast known the sacred * writings which are able to 


even greater lengths of ungodliness along the road of deceit, where 
the deceiver is always himself the most deceived. And yet, as 
verse g says, they will proceed no further; their very deceit will 
be their ruin, for the worse men get, the more surely are they 
discoyered. This paradox of progress and no progress, of apparent 
success and actual failure, is curiously illustrated by the history of 
the Jesuits. * Within a generation they covered the earth: ‘Que 
regio in terris nostri non plena laboris?’ was their boast. Their 
workings and their powers have never ceased: Pascal riddled their 
ethics, but Alphonso vindicated their worst impostures; a pope 
suppressed the order, and half a century after another pope 
restored it; they have been formally ejected from nearly every 
country in "Europe; at present they are twisting their shackles 
around the vitals of Germany, England, and America. And yet 
with all their progress they proceed no further. Their folly 
becomes evident with each generation. Their perverted ethics, 
their underhand machinations, their misguided faith in the virtue 
of the crushed will, are always rousing men afresh to shake off 

the seduction and to crush the imposture. And as verses 14-17 

remind us in the case of those first perverters of the gospel, the 

Holy Scriptures abide in constant protest against them, so that 

whoever is instructed in the Bible is impregnable against all the 

guile, subtlety, and far-reaching designs of the Jesuit. 

14. knowing from whom. The best MSS. make ‘whom’ 

plural, in which case it would refer to Timothy's mother and 

Brandmother, according to verse 15. But the /extus receptus 

as the singular, in which case it would refer to Paul, whose 

teaching Timothy followed, and verse 15 would go on to adduce 
another fact from Timothy’s infancy. The Revisers take the side 
of the leading MSS. 

_ 15. the sacred writings. Following the Revised text we must 
omit the article, and it would be better to read ‘hast known sacred 
letters.’ It is the word in John vii. 15 and v. 47. And in this 
case it would point to the written truth as opposed to merely 
oral teaching (Rom. i. 2; ii. 27). But if, with the majority of 
'MSS., we retain the article, then the term ‘the holy writings’ 
is the technical term, used in Philo and Josephus, for the O. T. 
The phrase was first applied to the N.T., and the 





“assured of ?: a word not elsewhere in the N. T. 
‘sacred,’ only here in the N. T. is the word applied to writings. 


M 2 


164 ul TIMOTHY 3.6 
make thee wise unto salvation aad 


16 Christ Jesus. Every scripture’ inspired® 












































word ‘inspired’ was first used of the N.T. wr 
of Alexandria at the end of the second ere rd 
vii. 16, § ror). 
which are able to make thee wise. Paul y 

that even without the O. T. men might be saved (| fom. i. 
30); he cannot therefore! mean that these anc tin, 
necessary to Salvation, t he dwells on their abiding pe 
make wise unto ation, aig: hele faith in Christ Jesus. 
Scriptures, whether the O. T. or the N.T., make ie 
salvation it is because they lead us to faith in Geman 
if, without Scripture, men are led to salvati 
unknown to themselves, they have gained ae in 
lighteth every man coming into the world” ic 
regarded the O. T. Scriptures as ‘they which a 
And the Christ-given exposition of them in ‘Luke xziv. 
essentially the possession of Christians from the frst. 1 
truly be said that the use made of the O. T. by the apostle 
especially by Paul, is often allegorical and apparently a 
Passages are quoted out of their context, and with— 
things which the writers never dreamed of; 
of the quotation is found in the LXX version ‘and not 
Hebrew, and sometimes words are quoted as 
are not found in our O.T. But the Scriptures are 3 > less 
able to make wise unto salvation through faith in Christ k 
allegorical and other methods of interpretation a 
them. In proportion as faith in Christ Jesus t 
possessing, the intepreter, it has been found from ti 
Origen to those of Swedenborg that the O. T, from b 
end forms a text-book for the preaching of Jesus. The text-t 
may, as Paul saw, be read with a veil on the heart, with ther 
that Jesus is not manifest in the O.T.; bué directly turn 
the Lord the veil is taken away, and all the a 
eloquent of him. lp oie, 

16. Every scripture. In the fifty places pare a 
occurs in the N. T. it means the O.T. ‘Every 
individual writing | in what Paul and others more generally 
‘Holy Scriptures’ (Rom. i. 2), or ‘ Prophetic Scriptures” (xvi. 
in the plural. ~M 

is inspired of God: sothe A. V. Butthe older ir 


: Eeaftare,’ The BES not elsewhere used by Paul (so used in 
Acts viii. 32, 35). tian dD 
? Sinspired ’: only here in the N. T. gees 





* 


II TIMOTHY 3.17 . 165 













profitable for teaching, for reproof', for correction’, for 
instruction which is in righteousness: that the man of 17 ' 
God may be complete’, furnished completely ' unto every 
good work. 





Origen, the Vulgate and Syriac; Luther, Wycliffe, Tyndale, 
-Coverdale—and our Revisers put the predicate, which is unex- 
pressed, after the word: ‘every scripture inspired of God is 
profitable.’ The meaning is not materially altered either way; 
for in any case we must understand by Scripture the O.T. as 
commonly received and admitted to be inspired in Paul’s time; 
-and it matters not whether the statement made here is that 
_ Scripture being inspired is profitable, or that Scripture is inspired 

and also profitable. The former is more in keeping with the 
context, for Paul's point is that the training Timothy had received 
'was the kind to furnish him completely for his work, and the 
inspiration of Scripture was not in question (2 Pet. i, ar). 

Whether the so-called Apocrypha, or any of them, were included 
in the idea of Scripture when this was written; whether we are 
justified with Clement in bringing under this designation the N. T. 
“writings, to which 2 Timothy itself belongs; whether in dealing 
with the writings of the N.T., classed as inspired, ought to be 
_ excluded some that are in, or included some that are out (Ireneeus, 
_for example, speaks of Hermas as Scripture—Hatch, Hibbert 
Lectures, p. 320); and what is to be understood by the word 
Inspired, whether it precludes errors, and practically eliminates a 
human element, or how far the human element is reconcilable 
with inspiration ;—these are momentous questions, but they are 
hot in the least affected by the passage before us. 

inspired. 1 Clement 45° imitates this: ‘the true scriptures 

which are through the Holy Ghost.’ ‘About the measure and 
“means of this Divine afflatus nothing is said’ (von Soden in 
_ Hand-Commentar). 
_ If inspired it must be ‘profitable for teaching, reproof, and 
correction, and for discipline in righteousness’; but it is a further 
dogmatic assertion that the Scriptures of the O. T. are sufficient to 
make the man of God (1 Tim. vi. 11) complete and thoroughly 
furnished unto every good work. Certainly, to justify this broad 
Statement, we must constantly understand ‘through faith which is 
in Christ Jesus.’ 


err 


__ 1 The words for ‘reproof,’ ‘correction,’ ‘complete,’ are only here in 
the N. f., and ‘ furnished compietely’ is a term not elsewhere used 
by Paul. 





















166 Il TIMOTHY 4 


4  Icharge ¢/ee in the sight of God, and of Cl 
who shall judge the quick and the 4 d by 

2 appearing and his kingdom; preach the word; 
_ instant in season, out of season’; reprove, rebuke, ex 
3 with all longsuffering and teaching. For heitioats 
come when they will not endure the sound doctrine; bt 
having itching * ears, will heap to themselves * teachers af 

4 their own lusts; and will turn away their ears frc 


iv, 1-8 rises to a passionate exhortation to hips 9 4 be € 
in view of (1) the growing power of error, oe 
approaching death. 

1. Icharge thee. Cf. 1 Tim. v. a1. 

appearing, See on 1 Tim. vi. 14. ‘ : 

2. preach, be instant, reprove, &c. These are aorist wu 
present imperatives, The tense therefore lays stress on 
individual act, and not on its perpetual repetition. 2 

the word (ii. 9, 15): i.e. the Divine message of the ¢ 
(Gal, vi. 6; Col. iv. 3). es oa 

in season, out of season. Latin: op 
Needless to say, ‘be instant’ does not refer to 5a 
‘keep steadily pressing on in all the duties of ane t all 
times, and under all circumstances’; we are no arpa hich is: 
‘in season’ and which is ‘out of season.’ It is ours to be lways, 
abounding in the work of our Lord Jesus Christ; for, stric ly, 
speaking, in that work there is no season, but every day : 
spring-tide, and harvest. 

longsuffering and teaching : the latter, because reproo! 
out instruction is negative, and it is more important to tell 
what they ought, than what they ought not, to do; the fe 
because the best efforts of the worker for God will ot boyy ah 
cessful, or overceme the lasting opposition of worldliness and e 

3. For the time will come. As we saw in iii. 1-9, the 

that will come, in Paul’s mind, to a great extent already 
sound doctrine: 1 Tim, i. 10. tees 
having itching ears: Wycliffe’s translation, ious ho 
wish to be tickled with novelty, eloquence, or Wa tees 
desiring only the health-giving truths of the gospel. eet 

1 “in season, out of season’: two words not used as aay all 
where by Paul (but as verbs in 1 Cor. xvi. 125 Phil. iy. 10). : 

* ‘rebuke?: a word not elsewhere used by, Paul. 

° ‘heap to themselves’; a word nowhere on in the Greek Bible; 
also ‘ itching.’ at 





II TIMOTHY 4: 5-8 167 






th, and turn aside unto fables. But be thou sober in 5 
all things, suffer hardship, do the work of an evangelist, | 
falfil’ thy ministry. For I am already being offered, and 6 
the time of my departure? is come. I have fought the 7 
good fight, I have finished the course, I have kept the 

faith: henceforth there is laid up for me the crown of 8 


__ 4. fables: myths. (Cf. ii. 17; 1 Tim. i. 4, iv. 7; Titus i. 14.) 
‘The baseless Haggadoth of Essenes and Judaizers. 
5. be thou sober. See on ii. 26, also 1 Tim. iii. 2. 
suffer hardship: i. 8, ii. 3. 
, evangelist (Acts xxi. 8; Eph. iv. 11). This does not mean 
} that there was a special order of evangelists, but that the work of 
proclaiming the good news (1 Cor. i. 17)—and that is the meaning 
_ of evangelize—as it had been the chief work of an apostle, Paul, 
“must be the chief work of his successor, who could not be an 
apostle, Timothy. The apostolate ceased with that generation : 
= seer must exist until the good news is known by all the 
world. 
_ - ministry: U7, ‘diaconate.’ See for the general use 1 Tim. i. 12. 
__, &. Zam... being offered: sc. poured outasalibation: cf. Phil. 
"ii. 17; the prison walls recall the same image. Then it was ‘if I] am 
poured out’; nowit is‘I am being poured out.’ Seneca used the 
same image of his death; so did Ignatius, The contrast with the 
situation in Philippians may be further noted, Phil. i. 23, ‘having 
_the desire to depart’; here the time of my departure is come. 
Also Phil. iii. 13, 14, he is pressing on to the goal; here he has 
reached it. ; 
departure. The word suggests ‘loosing,’ ‘weighing anchor’ 
- (Odyss. xv. 548). 
7. the good fight, 1 Tim. vi. 12: sc. ‘of faith.’ For the ‘course’ 
ef. Acts xx. 24; 1 Cor. ix. 24; Gal. ii, 2; Phil. iii. 12. 
: I have kept the faith. See iii. 10, viz. the faith by which 
_he was first saved, and the faith in the Son of God by which he had 
lived. Dr. Bernard’s rendering, ‘the Christian creed, regarded as 
a sacred deposit of doctrine,’ becomes more probable, if the letter 
is un-Pauline, a work of the second century. In proportion as we 
can retain the Pauline sense of faith, we are able to maintain the 
Pauline authorship of the Epistle. 7 
_ &. the crown of righteousness. If we may interpret by ‘the 


1 ‘fulfil? : a word not used in this sense by Paul (Rom. iv. 21, xiy. 
53 Col. iv. 12). J 
E> ‘departure’: a word not in the Greek Bible, though the corre- 
sponding verb is in Phil, i. 23, but common in the later Apocrypha. 


































168 Il TIMOTHY 4. 9, 16 
righteousness, which the Lord, the righteous 
give to me at that day: and not only to me, 


all them that have loved his appearing. a 
9, 10 Do thy diligence to come shortly unto me: for Demas 


wi 


crown of life,’ Jas. i. 12; Rev. ii. 10, and ‘the crown of gi ry 
1 Pet. v. 4, the genitive is one of substance: ‘a crown hic 
consists in righteousness.’ But that ed by ee ct 
of a ‘righteousness of God’ imparted Ms 
righteousness a present possession (e.g. Phil. i. rr), The 
immediately following applied to Christ, ‘ the 
also in favour of interpreting the crown of 
crown with which righteousness is crowned. Ifwe were i pres 
the idea of merit (cf. 1 Tim. vi. 18, 19) we should leave 
ideas and condemn our Epistle as later; but if we hold fast - 
Paul's doctrine of righteousness, and the thought of earth ho 
is righteous and yet justifies’ the believer, we can } 
aconsistent conception. Paul’s righteousness was of God, throu 
faith in Christ Jesus ; and because he had received that r 
ness from the righteous judge, the righteous judge will I 
give to him, and to all who love his , the ci 
(Rom. ii. 6. £; 1 Cor. iii. 8, 14, iv. 5; 2 Cor. v. 10; Gal. vi. 7, B.) 
in that day: i. 12, 18. : 
have (perfect from the standpoint of that future) loved li 
appearing. As Calvin says, ‘Paul excludes from the number of 
the faithful those to whom the advent of Christ is 
we love his appearing? It is a searching question. 
appearing: not that ofi.10, but thatofiv.1 _ 


Note. It should be observed, as Riggenbach says, 
glances at his own finished course and approaching Fi reward, n 
so much in an outbreak of personal joy as in a jean desire to 
confirm and encourage Timothy to fight his fight and ran, 
course with a view to the crown. 


III. Certain closing injunctions and the inet words, 
Paul. iv. 9-22. : 
9. We probably have in do thy diligence to come 
motive of the letter (cf. ii. 15, iv. 21; Titus iii. 12). The 
decided by the request to call at Troas. Timo peat have ta 
cross Greece by the Egnatian Road to Dyrrachi 
to Brundisium. Yet, as he only urged him to come ice inter” 
(verse 21), that might leave him some months of work, during whi - 
the counsel and exhortation of this letter might be needed, not 
mention that Paul seems to have a desire to write down ag Song 
commission of succession as a last will and testament 
Perhaps even he had some inkling that his letter woul 


——- ~ 3 
on 


< 









-II TIMOTHY 4. 1 169 


rsook me, having loved this present world, and went to 
Thessalonica; Crescens to Galatia, Titus to Dalmatia. 
Only Luke is with me. Take Mark, and bring him with 





rank as Scripture, and abide with Timothy as part of the means 
of his outfit (iii. 16, 17). 
10. The reason ‘for wanting Timothy is very human; it is the 
cry of affection from a deserted and lonely man. 
Demas, a fellow worker in the former imprisonment (Philem, 
24; Col. iv. 14), perhaps a Thessalonian (Lightfoot points out 
that the name, in the fuller form Demetrius, occurs twice in the 
re of politarchs of Thessalonica), left Paul for Thessalonica 
ecause he loved this present world (for the phrase see 1 Tim. 

i. 17). This does not justify the tradition that Demas was 
an apostate from the faith. Unfortunately there are too many 
Christians who love the present world and shirk positions of 
danger or discomfort to make this severe judgement of tradition 
(Epiphanius, Heres, 51) necessary, 

Crescens to Galatia (Gaul). This might, whichever reading 
is adopted, be either Gaul, or that Gaul in Asia which in the N. T. 
is called Galatia. Latin writers of the period called both Gaul, 
Greek writers both Galatia. Tradition determined in favour of 
Gaul (Eus. H. £. iii. 4). And Crescens, of whom nothing is known, 
was regarded as the founder of the Church of Vienne. On the other 
hand in a writing of Paul's we more naturally think of Galatia. 
Titus to Dalmatia. Dalmatia was in the province of Illyria, 
Rom. xv. 19. Prof. Ramsay (Galatians, p. 276) points out that 
the Roman province of Illyricum during Paul's lifetime gradually 
changed its name until it was generally called Dalmatia. 
Originally the province was divided into two parts—Liburnia and 
Dalmatia. From 704.p. the name Dalmatia prevailed. This change, 
therefore, from Rom. xv. 19 would not prove that 2 Timothy is not 
Pauline, but only that Paul most sensitively reflected the realities 
ofhis time. We may suppose that Titus (according to Titus ili. 12) 
joined Paul at Nicopolis, and went on mission work to Dalmatia, 
possibly first accompanying him to Rome. 

11. Only Luke. This is not depreciatory as it sounds: in 
Col. iv. 14 he is ‘the beloved physician’; but Paul was accustomed 
to a group of followers (cf. Philem, 24), and besides, Timothy was 
so dear that, with him absent, the old man felt lonely. 

Paul wanted also to get Mark back to him. The former distrust 
(Acts xv. 38) had gone, and in the first imprisonment Mark had 
been a companion (Col. iv. 10), He is now regarded as useful for 
ministering: lit. ‘ diaconate,’ which might mean either personal 
or missionary service, ‘Useful’ is the word rendered at ii. ar 
as ‘ineet for use.’ 






























170 II TIMOTHY 4, or 


12 thee: for he is useful to me for ee 

13 I sent to Ephesus. The cloke’ that I left at T ees 
Carpus, bring when thou comest, and the books, 

14 the parchments’. Alexander the coppersmith aid» 
much evil: the Lord will render to him peri So 

15 works: of whom be thou ware also; for he g 


42. Tychicus, of the province of Asia (Acts xx. ew 
Paul on his third missionary journey 
In Col. iv. 7, 8, he is, as the bearer of por gp : 
affectionate terms ; in Eph. vi. 21 he is i : 
connexion. In the letter to Titus Paul 
Tychicus to take the place of Titus in ys: (iii. 1a). It is pe 
that I sent is the epistolary aorist, and is valent to. Ta 
sending’; in this case Tychicus may have sent sa 
Timothy’s place at Ephesus while the latter came to Rome. 

13. the cloke. The Peshito took this to be a case for b 00k: 
(the word had that meaning). But it is more to on 
a long-sleeved travelling-cloak useful in wiser. in 
diminutive was used in Chrysostom’s time for a revieny phe 
importance of this is evident, for it is an 
and the only authority, for  Ritualistic —- 
unknown. Needless to say the visit to Troas rue = 
that in Acts xx. 6, six years before. In the in 
imprisonments it is evident that Paul had been 

the books, and especially the 
prepared skins of vellum. These would bé more precious 
ordinary books, which would simply be papyrus. The con 
of these books and parchments, as there are no facts to in 
with conjecture, have greatly exercised the ingenuity of com: 
tators; e.g. Thiersch supposes that they were notes on the 
Jesus; Wieseler, documents connected with the 
Baumgarten, Greek literature; Dr. Bernard, the O. T. 
diploma of Paul’s Roman citizenship. A safe conclusion m 
that Paul was not a man of one book (sais libri). , 

14. Alexander the coppersmith: perhaps the 
as in t Tim. i. 20. Riggenbach takes him to be the. J 
Acts xix. 33. at 

the evil was perhaps in revenge fon, Paul’s stern t 
recorded in t Tim. i, 20, and probably took the forin of ac 
the prosecution in Rome. He was evidently at E or 
or some place en route; hence the warning to Timothy ewal 
ofhim. A tradition identified him with ‘the thorn in the fl sh 


* “cloke,’ ‘ parchments’: both words found only here. ” 








II TIMOTHY 4, 16-18 171 





rithstood our words. At my first defence no one took 
my part, but all forsook me: may it not be laid to their 
account. But the Lord stood by me, and strengthened 
€; that through me the message might be fully pro- 
claimed, and that all the Gentiles might hear: and I was 
delivered out of the mouth of the lion. The Lord will 


i 

’ the Lord willrender. Fortunately the MSS. authority is in 
favour of this calm forecast in place of the imprecation which 
another mood expressed in the Received Text (Ps. Ixii. 12). Paul 
also quotes these words, Rom. ii. 6. 

_ 15. our words: probably the words Paul used in his defence 
in his first appearance at the trial; ‘our’ may include Luke and 
Tychicus. 

16. At my first defence: what was called in Roman Law 
prima actio, not, as Eusebius thought, the earlier trial, which was 
four years before, but the first step of the last trial. That none 
stood by him, not even Luke, is explained by von Soden in the 
Hand-Commentar thus: ‘ As the process turned upon work done in 
his missionary journeys, the Roman Christians would not be able 
to help him, and Luke was not in a position to help either. All 
who could have helped had, for one reason or another, gone at 
the critical moment.’ Riggenbach suggests no one took my part 
means as fatronus. No Asiatic or influential Roman Christian 
stood up to protect and plead for the prisoner. This would imply 
that Luke had neither the influence nor the other qualifications to 
serve the part, and would leave no reflection upon his readiness 
to help his friend. 

17. the Lord stood by me: viz. Christ. Cf. 1 Tim. i. 12. 

_ the message... fully proclaimed: or, ‘the preaching ful- 
filled,’ either because in his defence all present in the Basilica would 


on 


Lal 


hear the gospel, or because the account of his trial would be noised - 


throughout the world (Mark xiv. 9) ; what happened in Rome was 
known in the world. 

I was delivered: i.e. a no iguet was the verdict in the first 
action, and therefore the decision was postponed. The lion is 
perhaps an allusion to Dan. vi. 20 and Ps. xxii. 21, without any 
more definite reference. But considering the popular cry Chris- 
tianos ad leones, it is difficult not to see a hint at the awful doom 
of the condemned to be thrown to the lions in the amphitheatre. 
To suppose that the lion is Nero, or Satan, ‘who goeth about as 
a roaring lion’ (x Pet. v. 8), is far less probable. 

18. The Lord will deliver. The verse is full of reminiscences 
of the Lord’s prayer. 


7 


8 


























2 Il TIMOTHY 4. oe 


deliver me from every evil work, and w 
his heavenly kingdom': to whom de the gl 
and ever. Amen. ty ce 
19 Salute Prisca and Aquila, and the house of Onesip 
2o Erastus abode at Corinth: but Trophimus I 1 
2t Miletus sick. Do thy diligence to come before w 
Eubulus saluteth thee, and Pudenty, and Linus, 
Claudia, and all the brethren. = mee 


try hed 


sa a 


’ 





et 





from (not out of) every evil work LE remove me f 
machinations of evil, no doubt by death; for when the sword & 
on his neck he would be for ever beyond the reach of all his fi 
assailants and faint-hearted friends. Tr 

will save me (and bring me) unto his heavenly ii 


19-22. Greetings. 
19. Prisca and Aquila (Acts xviii. a Jews, tent 
were expelled from Rome by an edict of C 
at Corinth ; went with him to Ephesus (Acts 
there. They send greetings to the Corinthians, 
in their house (1 Cor. xvi. 19) ; at Rome wih eeeeiea 1S ' 
(xvi. 3), now back at Ephesus. Prisca is usually mentioned f 
perhaps she was a Roman lady of some sera. cece 
Paul the Traveller, p. 268.) m< 
house of Onesiphorus (cf. i, 16, 17). Certain acne 
Lectra as the name of Onesiphorus’ wife, and Simszas: and 2 ren 
as his sons, 
20. Erastus (Rom. xvi. 23) was treasurer of Corinth ; it 
strange if the Erastus who, we read here, abode at Cc 
be the same man; but he may be identified with eye ‘person 
the same name in Acts xix. 22. * 
Trophimus (Acts xx. 4, xxi. 29): an Ephesian’ 
with Paul at Jerusalem, a fact which led to the riot and E 
apprehension. > ody ol soe 
Of course the facts mentioned about Erastus and Trophir 
must have happened between the two imprisonments. 
mention their whereabouts to shew that they had — 
him in his hour of need. : 
21. winter: when navigation was suspended. 
saluteth. See Rom. xvi. 21, 23, for the construction. - 
The four Roman Christians mentioned are not otherwise k 
to Scripture, and it seems odd that they should send | 





a? 


* *his heavenly kingdom >: a phrase not elsewhere in the N.T. 


II TIMOTHY 4, 22 173 
_ The Lord be with thy spirit. Grace be with you. 








cies when Paul had just complained of being alone; but 
perhaps they were comparative strangers to him, and were not 
available for his defence. Linus, according to Irenzeus (Har. iii. 

, Eusebius, Ecc/. Hist. iii. 2), was the first Bishop of Rome. The 
Apostolic Constitutions (vii. 2,6) improved on this and made him 
son of Claudia. A Pudens and Claudia appear in Martial’s epigram, 
iv. 13, and another pair of the same name in an inscription quoted 
by Lightfoot. But the connexion with the persons in the text is 
quite fanciful (cf. the still wilder conjecture that the Pudens 


22 


discovered’ in an inscription at Chichester is the Pudens of this 


Epistle). 

_ 22. First, a personal greeting to Timothy; compare it with 
Gal. vi. 18 and Philemon 25. So Barnabas, ‘ The Lord of glory and 
of all grace be with your spirit.” Then a greeting to the church 
at large, ‘the sign in every epistle.’ 

_ Grace... with you (plur.). See on 1 Tim. vi. 21. 

Note. No other letter presents Paul in his simple manhood so 
strikingly as this last which we possess of his ; the loneliness and 
longing for his younger friend, the anxiety for the truth and its 
defence, the gratitude to Christ who stood by him when all else 
forsook him, the little personal commissions, and lifelike touches 
of the closing verses, bring Paul the man before us, and endear 
him to us for ever, 
















: » he a 
THE EPISTLE OF PAUL TO 
TITUS 


2 Pav, a servant of God, and an apcbile of Jest 
Christ, according to the faith of God’s elect, ane 
knowledge of the truth which is a ae to 

2in 1 hope of eternal life, which God, who cannot r 


i. 1-4. The Salutation: 

1. a servant of God. One requisitioned for the, servic 
the kingdom of God. Paul's usual phrase is ‘a b 
Christ’ or ‘of the Lord’ (2 Tim. ii. 24). But the © curs 
James i. t and in Rev. xv. 3 of Moses. The 
apostle of Jesus Christ gives a specific character to ‘ae 
duction. One can hardly imagine a forger inventi ‘this kind o 
slight innovation; but the real Paul with his ity of min 
would quite naturally designate himself suitably to the hie 
hand. : 

according to (see 2 Tim. i. r). A nearer ipo of the 
preposition would be ‘for.’ His service of God and aj DO 
Christ is to produce faith in God’s elect and knowledge 
truth according to godliness. ‘The objective truth» h 
subjective godliness correspond, and this cata ’ 
the criterion of the genuineness of both’ (Rigge: )». (E 
1 Tim. ii. 4; for the elect, 2 Tim. ii, ro.) 1 

2. in hope of. The apostleship rests on this hope of © 
life as on a sure ground ; all its labours and suffering are s 
by it (2 Tim. i. 1). 

In what sense did God, who cannot lie, promise the life eter: 
before times eternal? See 2 Tim. i. 9. A ies > to Gen. i 
15 and Luke i. 70 is inadequate to the expression. Paul goes b 
into the purpose of God, and sees in that ‘vast backward an 
abysm of time,’ in the eternity which preceded time, this promi: 
of God. Butwhile that might justify the statement God purp 













TPNOS, 1) S04” 175 


‘promised before times eternal; but in his own seasons 3 
‘manifested his word in the message, wherewith I was 
jntrusted according to the commandment of God our 
Saviour ; to Titus, my true child after a common faith: 4 
Grace and peace from God the Father and Christ Jesus 
our Saviour’. 





to give eternal life, how does it justify promised? One can only 
give definite meaning to the word: by supposing Paul to refer to 
the truth which John expresses in the doctrine of the Logos. 
‘Before the beginning of years, when God said to His Son, ‘Thou 
art my Son, this day have I begotten thee,’ He gave a promise to 
‘man who would be made in His image, a promise of eternal life. 
This underlying thought leads up to the next words. 

3. in his own seasons manifested his word. Here the 
writer trembles on the verge of the Logos doctrine of John. It 
would not be appropriate to translate it ‘the incarnate Logos’; 
but the thought almost breaks through the language. 

E his own seasons (1 Tim. ii. 6, vi. 15). The idea of the 
Incarnation and Advent occurring at a suitable point in time is 
rendered peculiarly fruitful by our modern conception of evolution. 
Why did not Christ appear before ? is a question sometimes asked. 
It should be met by another question, Why did not man appear 
before ? 

in a (not ‘the’) message: not the act, but the substance, of 
the message is implied in the word, The ‘I’ is emphatic, as it is 
4 in verse 5, ‘I gave thee charge.’ Itis the sublime self-consciousness 
a an apostle who knows himself commissioned and commissioning 
atm. iE. 75:4 Lim, i. rx} Gal. ii, 7), 


d 











our Saviour God: 1 Tim. i. 1. 
_ 4. to Titus, true child (no ‘my’ in original) after 2 common 
faith (x Tim. i. 2). The corresponding phrase to Timothy, ‘in 
faith,’ only differs in suggesting a closer relation between Paul 
and Timothy than between Paul and Titus. ‘True child in faith’ 
suggests that Timothy was his child in faith. ‘True child after 
a common faith’ would leave it indeterminate whether Paul did 
not class himself with Titus as heirs together of the same promise, 
children by faith of the one Father. 

Altogether there is an originality and personal verve in this 
salutation which makes it very hard to think of it as a literary 
forgery. A forger may imitate his original with servility, or he 


- 1 ©Christ Jesus our Saviour.’ Paul, outside the Pastorals, does not 
use this exact designation, the nearest being Phil. iti. 20. (See 2 Tim. 
i. 10; Titus ii. 13, iii. 6; 2 Pet. i. 1, 11, ii. 20, iii. 18.) 


























176 TITUS 1, 547 


5 For this cause left I thee in Crete, that th 
set in order‘ the things that were wanting, anc 

6 elders in every city, as I gave thee charge ; if any m a 
blameless, the husband of one wife, having children tt 

7 believe, who are not accused of riot or unruly, For th 
bishop must be blameless, as God’s steward ; ead se 
willed *, not soon angry °, no brawler, no striker, not greed 


may strike into gross divergences; but it is almost b 
reach of art to be so different that copying is out of the ‘io 
and yet so like that the personal characteristics REIT 
unmistakable. 

I. i. 5-9. The appointment and the qualifications 

5. I left thee in Crete. This shews that Pan 
Crete himself during that busy and eventful time Nir are 
two Roman imprisonments. For the origin of Cretan Ch ; 
see Acts ii. 11. . 

elders. Cf. Acts xiv. 23; 1 Tim, v. 17, 19. = 
as I gave thee charge invests Titus with the = authority th 
Paul himself had. 

6. The qualifications are the same as those in x Tim. th. r- 
for bishops (overseers), which shews that ‘presbyter’ and * 
seer’ are two terms for one office. " J 

blameless: 1 Tim. iii. ro. 

having children that believe: anew requirement. — 

who are not accused of riot or unruly. The word ‘ 
is found in the story of the Prodigal Son, Luke xv. 13. "3 

”. For the bishop. This again ‘shews that « presbyter’ j 
identical with ‘bishop’ (overseer). The only other whe 
episcopus occurs are 1 Tim. iii. 2; Phil. i. 1; Acts xx. 28. 

as God’s steward: viz. the managet of God's house aT 
ili. 15). 

not self-willed. In Aristotle the « gravity’ of 1 Tim, iti, 
is a mean between self-will on the one side and c 
on the other. The content of ‘ not self-willed’ is deployed int 
following words. 

not soon angry. In Aristotle this ‘anger’ is an ext 
and ‘inability to be angry’ is the opposite. The mean in 
he saw virtue is ‘ gentleness.’ r 

greedy of filthy Incre. In 1 Tim. iii, 8 this is ‘tinea 


deacons. ied 


1 set in order’: a word not elsewhere in the Greek Bible. 
2 ‘not self-willed’: only here in Paul (cf. 2 Pet. ii. 10). 
5 “not soon angry’: a word only here in the N, T. 


3 Te 


r TITUS .1. 81 i7} 


‘of filthy lucre; but given to hospitality, a lover of 
good ', soberminded, just, holy, temperate* ; holding to 
the faithful word which is according to the teaching, that 
he may be able both to exhort in the sound doctrine; 
and to convict the gainsayers. 

For there are many unruly men, vain talkers* and 
deceivers*, specially they of the circumcision, whose 


&. just, holy: additions to the other list. The former applies 

to duties to men, the latter to duties to God. 
temperate: rather, ‘continent.’ . 

9. holding to the faithful word... ‘The whole clause,’ writes 
Dr. Bernard, ‘indicates the function of the episcopus as the 
guardian of the deposit of faith’ (x Tim. vi. 20). Commentators 
like Dr. Bernard are determined to find- here authority for a 
creed, and for a bishop as the guardian of the apostolic doctrine. 
As to the latter, we have seen that there can be no thought here 
of a bishop in the Ignatian senSe: the ‘bishop’ is simply the 
elder, one of a group appointed in each church. As to the 
former, it is well to note what Schmidt and Holzendorff say: 
‘Faithful . . . the word which corresponds with the doctrine of 
the church. Hence we have hefe already an ecclesiastical doc- 
trinal canon, a rule of faith. This supposes the circumstances 
of the second century.’ If epistopus here meant a ‘bishop’ as 
distinct from an ‘ elder,’ or if ‘ the faithful word’ meant a doctrinal 
symbol, we should have to give up all idea of Pauline authorship. 
But as ‘ bishop’ is identical with ‘ presbyter,’ so ‘ the faithful werd 
according to the doctrine’ simply means the faithful proclamation 
of the truth which Paul had taught. 

the healthful teaching-(marg.). See on 1 Tim, i. 10, 
gainsayers: 2 Tim. ii. 25. 


i, 10-16. The hetevo-teachers in Crete. . 
10. unruly: 1 Tim. i. 9. 
they of the circumcision. The Judaizers were the worst 

of the false teachers in Crete. As we have seen, the wholé 
character of the heresy in the Pastorals points to a type of Jewish 
teaching, like that of the Essenes, which had crept into the church. 
STS Lae En ae ES aa 
* ‘lover of good’: only here, The negative of this is at 2 Tim. 
il. 3. 
_. * temperate”: only here in the N. T. 

* *vain talkers” and ‘deceivers’: two words only here in the 
Greek Bible (Gal. vi. 3, the verb of the latter). 
} N 
! 


Il 


12 











178 TITUS 1. 12 


mouths must be stopped'; men who ¢ rc 
houses, teaching things which they cums no dex 
lucre’s sake. One of a a prophet of Lark 


And Titus, as an uncircumcised Greek, would be especially 
obnoxious to these men. ; 

11. overthrow whole houses: i.e. ‘ealosaeh Indias of. 
2Tim. iii.6. This implies that the heretics did not so much teach 
in the church, in which case their gains would not be prop 
called base, as surreptitiously get into families, and trade 
the ignorance, or curiosity, or even vice of the F 
the women, extracting money from them in a way ’ 
the strong expression ‘for the sake of shameful gain” 
‘ filthy lucre’ is misleading. It is not gain as such that is sha 
but gain obtained in such a way (the two words are co1 e 
into one adjective in 1 Tim. iii. 8). It was of the 
heretics with whom Timothy had to do, that they thought godl: 
hess was a means of gain (1 Tim. vi, 5). But the bad rep 
of the Cretans for avarice, to which Men , Plutarch, and Pc 
refer, might make the words here specially forcible. 

12. a prophet of their own: Epimenides, 600 2.c., called by 
Plato ‘a divine man’ (Laws, 642 D). 8) 
that the Cretans offered sacrifice to him as to a 
and in 2 Pet. ii. 16 is the title of ‘ prophet’ ‘to heathen, 
It is a touch of that consciousness always present in Paul 
God has nowhere left Himself without a ie a The reference 
slight as it is, justifies us in ranking some of our poets and teacher 
among the prophets, without leaving the N.T. standpoint. — 

Cretans are alway liars, &c. It is a hexameter 
from Epimenides on Oracles, quoted by Callimachus in his 5 n 
to Zeus, and well known in antiquity. The Cretans were ranke 
with Cappadocians and Cilicians, all bee eae K in Greek, 
as the three worst peoples in the Greek world. 
a word for ‘to lie’ (Suidas), re al + 

evil beasts, idle gluttons. Observe, ic aes eristic 
of the Cretans reappears in these false rp =e vars, vain ke 
and deceivers of verses 10, II; ‘evil beasts,” unruly and ‘ 
houses ; ‘idle gluttons,’ the base gain, and perhaps the riot 
of wine, which are implicitly condemned in the characte 
abishop. This peculiar aptness in quotation indicates conside! 
culture in Paul (cf. Acts xvii. 28 and 1 Cor. xv. 33). 



















* “mouths must be stopped’: a word not used by Paul nor 
the N, arty unless (doubtfully) at Luke xi. 53. “ 


a | 


TITUS 1. 13-16 179 


This testimony is true. For which cause reprove them 
sharply, that they may be sound in the faith, not giving 
heed to Jewish fables, and commandments of men who 
turn away from the truth. To the pure all things are 
pure: but to them that are defiled and unbelieving 
} nothing is pure ; but both their mind and their conscience 
are defiled. They profess that they know God; but by 
their works they deny him, being abmrainable? , and 
| Sata 4 


ae 





13. Paul's assertion, this testimony is true, is very severe, 
" especially as the letter was to be read afterwards in the Cretan 

Church. Holtzmann and Clemen consider it unpastoral tactless- 

ness to say this; Riggenbach thinks it was only said to Titus, 

But such outspokenness (Phil. iii. 2) is the privilege of an apostle 
; who has ‘felt the spirit of the Highest.’ 
f “may be sound in the faith: the verb to which corresponds 
the adjective we have so often had (1 Tim. i. to). Compared 
with 2 Tim. ii. 25, iv. 2, this treatment of the heretical teachers 
shews a higher degree of severity. 

14. the Jewish fables, and commandments of men: as in 
t Tim. i. 4; but the special reference, as the next verse shews, 
is to such ascetic restrictions vas are mentioned in 1 Tim, iv. 3. 
Such ‘commandments of men’ (the word is always elsewhere in 
‘Scripture used only of Divine commandments) have been con- 
_demned ‘not only by Isaiah (xxix. 13), but by our Lord (Matt. 
ion 9). Prohibitions of certain foods or of marriage may seem 


i. ni retain 3 


innocent, or to err only on the side of piety, but if they are human 
and not Divine, they divert our thoughts from the requirements 
of God, and may be as subtilely hurtful as the gross temptations of 
‘the world in just the opposite direction. 
15. To the pure, &c. Rom. xiv. 14, 20; Luke xi. 41. When 
men, though fasting and continent, are yet inwardly defiled and 
essentially unbelieving, i.e. when understanding and conscience 
are defiled, the mere outward or physical purity is of no moment 
in the eyes of God. These Judaizing ascetics, though confessing 
_ that they knew God, and though practising ostentatiously religious 
_austerities, were in conduct none the less denying Him, by giving 
the impression that He who is Wisdom and Love delights in such 
‘things. Outwardly correct and even saintly, they were inwardly 
_ abominable, and disobedient, and reprobate. 
_ 16. confess; not profess. As Jews, they inherited the great 
tradition of Monotheism ; they could not plead ignorance of Him 





‘abominable’: only here in the N.T. (though the cognate 
N 2 = 


13 
14 


15 


16 


180 TITUS 2. 1,2 




















disobedient, and unto every good probati 
2 But speak thou the things which befit ae sounc 
2 doctrine: that aged men be temperate, grave, sober- 


as an excuse for their pervevse presentation of Him, as the 
that know Him not might (1 Thess. iv. 5). 
For unto every good work cf. 2 Tim. iii, 17 and Titus iii. 1, 
reprobate: 2 Tim. iii. 8. a 
The hetero-teachers of this Epistle are particularized a m- 
pared with those in r Timothy, by reference to the Cretan n: s 
character, to the subversion of ‘whole homes, and to special 
ascetic demands described as ‘the cone ae of men’ ‘as i 
Matt. xv. 9). In Romans and Corinthians the wdaizers an 
called ‘weak’; here they are ‘defiled plies, 
Judaizing tendency i in the church was a disease, 
Paul's lifetime grew worse and worse; ulti 
Catholicism, it captured and subdued the church Tee: to ag 
of the Reformation. In the modern revival of Ca : 
exhortations of the Pastoral Epistles acquire a néw value. 


II. ii, r—iii. 7. This main passage of the Epistle is an i 
Titus to apply the precepts of the healthy doctrine to several classes 
and conditions of men ; and it incidentally implies that the healthfi 
influence of the teaching must depend to some extent on the 
discrimination with which it is thus applied, just as a physici 
is effective not so much by a theoretical knowledge of medic 
as by recognizing what medicine must be given to the partic ar 
patient, and how and when. oe 

Chap. ii. is complete in itseli First there is ‘speak’ ve 
then ‘exhort’ (6-10), and lastly ‘reprove,’ implied in 11- 
Then ‘speak, exhort, reprove’ in verse 15 is the summi 
The truth in verses 11-14 also Pitas the 
directions given in verses 2-10, ‘The grace of God hath 5 
that is the general healthful truth from which the applications ‘ 
men and women, to the aged and the young, are drawn. © i 

1. But: in contrast with the misleading tenchian, Sie is 
be active in his right teaching. ; 

sound doctrine. See on 1 Tim. i. 9; 2 Ti ae 

2. aged men. The word used (only Philem. 9; 
is not the same as in 1 Tim. v. 1, though the idea is the same, } 
not elder as official, but only in ‘point of age. aa 

temperate: I Tim. iii. 2. iq 

grave: 1 Tim. ii. 2, iii. 4. 7 
words are in Rom. ii, 22; Rev. xxi. 8; Mark xiii. 143 Lu 
XVi. 15) d 


minded, shia in faith, in love, in patience: that aged wo- 3 
~ men? likewise be reverent ® in demeanour *, not slanderers 
nor enslaved to much wine, teachers of that which is 
good‘; that they may train® the young women to love 4 
: their husbands, to love their children, 70 de soberminded, 5 


s 
WG ae 181 
y 
‘ 
a 


' goberminded: 1 Tim. ii. 9, iii. 2, i. 8. 
3 sound in faith. Even Dr. Bernard admits that faith here is 
_ subjective, and not objective in the sense of creed. But in truth, 
_the subjective sense is never lost in Paul’s genuine writings. 
Faith is not a body of truths to be believed, but the spiritual 
- faculty by which truth is assimilated. And old men are to be 
kept sound in this faculty, as in love and patience. (Cf. Jas. i. 3 
for the connexion between ‘faith’ and ‘patience.’) The three 
_ graces here named together (as r Thess. i. 3; 1 Tim. vi. 11) are 
_ thus distinguished by Ignatius (Polyc. 6): ‘faith the helmet, love 
the spear, patience the armour.’ 
_ 8. reverent is hardly expressive enough; ‘priest-like’ would 
_ be more adequate. The original signifiés a demeanour such as 
becomes a priest engaged in the mysteries of the house of God. 
Note, one of the few places in which the N.T. refers to the 
_ hiereus (priest), and here it is applied to ‘old women.’ Cf.1 Tim, 
_ ii. ro for the religion of women. 
demeanour. Ignatius (Zyral/l. 3) affords a useful illustration. 
Speaking of the Trallian bishop, he says that his ‘demeanour’ 
was itself a ‘ great lesson.’ 
slanderers: 1 Tim. iii. 6, 11. 
enslaved to much wine: an expression stronger than ‘ given 
to much wine’ in 1 Tim. iii. 8, in proportion as the Cretans were 
worse than the Ephesians, and old women given to drink are 
“more incurable, more in the bondage of vice (Rom. vi. 18, 22), 
than young. 
teachers of that which is good: or, ‘beautiful.’ Does this 
contradict 1 Cor. xiv. 34? Probably not, because the sphere of their 
teaching is defined in the following words ; 3 it is not public, but 
domestic teaching—not ag instruction of men, but of younger 
“women. 


~ 











‘aged women’: a word only here in the N. T. 
‘reverent’: only here in the N. T.; but cf. 4 Macc. ix. 28, xi. 19. 
“demeanour’: only here in the N. T. 
“teachers of that which is good’: a word found only here. 
‘train’: the verb used here (akin to ‘soberminded’ in verse 2) 
does not occur elsewhere in the Greek Bible, neither does the word 
for ‘love their husbands.’ The word for ‘love their children’ is 
peculiar to this passage in the N. T, 


aor © De 






182 TITUS 2.5 
chaste, workers at home, kind, being in wihjedtiolat 


own husbands, that the word of God be not pi rt 


5. workers at home: if this reading is to be found 
only here and in a medical writer of the second ; 
The best MSS. support this unusual word, but the majority of 
MSS. have a word which means ‘ keeper-at-home.’ Balerky change 
would be tempting, because this word was a usual term ' 
describing a good wife (e.g. Philo, de Exsecr. 4). ‘Cleaving to_ 
one husband, loying the keeping-at-home, and Dra 
rule, of the one,’ is Philo’s description (de Prof. aa 
more unusual word would exactly express the thought of F 
that woman's ‘ work’ was not in the church assemblies, but in the 
home, And, therefore, intrinsic probability as well as the best 
MSS. justify’ the Revisers in their renderi 

kind: /it. ‘good’ (as in Matt. xx. 15 ; 1 Pete ii, 18), in reference 
to the particular service. 4 

being in subjection to their own husbands. See Eph. vy. 
a2; Col. iii. 18 for'the Christological reason of this s 

that the word of God be not blasphemed, as in Isa. lil. 5 eae 
was, by any irregularity of those who bore His name (on See 
24). The reference in the last words need not be confined to 
the clause ‘submitting themselves to their husbands’; it may 
quite naturally refer to the whole exhortation to 100 
Nothing would more discredit the new truth of God than a 
suspicion that by breathing a spurious spirit of emancipation 
into young women, it was making them less dutiful wives and 
mothers, ; 

Perhaps we should not lay stress on the fact that while 
was told to treat the younger women as sisters (t Tim. v. 2 
Titus was only to instruct them through the elder 
if the difference was determined by a difference of character and” 
susceptibility in Titus, it would be a minute evidence of the 
genuineness of the Epistle. There are some young ministers who 
can easily treat young women as sisters in all purity, because 
their passions are not inflammable, or because their persons are 
unattractive; there are other young ministers whose lies 
in an austere detachment from young women of every and 
it is shrewd counsel in such a case to minister to the younger 
women through older women as deputies. We have not, however, 
any intimation of Titus’s idiosyncrasies which would give to this 
argument for authenticity any weight. 

6-10. Exhortations to young men, the class from ia deacons 
would be drawn (1 Pet. v. 5); and slaves, the class in whose con- 


dition the gospel had made the most revolutionary change. 














TITUS 2165) 183 


the younger men likewise exhort to be soberminded : in 6, 7 
all things’ shewing thyself an ensample of good works ; 

- in thy doctrine shezwng uncorruptness, gravity, sound 8 
__ speech, that cannot be condemned ; that he that is of the 

_ contrary part may be ashamed, having no evil thing to say . 

_ of us. Zxhort servants to be in subjection to their own 9 





6. For young men example in the teacher is more powerful 
than precept ; this is a fine psychological touch. The exhortation 
to the minister to exhort the young men turns at once to an 
exhortation to be what he wishes them to be. 

7. ensample. Cf. 1 Tim. iv. 12, where the genitive refers to 
the persons to whom the example is set, and not, as here, to the 
substance in which the example consists. 

4 in thy doctrine should be, as Wycliffe rendered it, ‘in thy 
_ teaching.’ 

uncorruptness, i.e. freedom from erroneous teaching (ef. 
2 Tim. iii. 8), though this purity of teaching, as its combination 
with gravity and sound speech shews, is. regarded rather as 
a quality of the teacher than as a description of the teaching. 
Indeed, the teacher’s character and life must be orthodox, or his 
orthodoxy of teaching will not tell (so Luther, Huth, von Soden). 
a 8. sound speech. Cf. 2 Tim. i. 13 and 1 Tim. vi. 3, where 
__ ‘sound’ is not the adjective as here, but the participle. 
is that cannot be condemned. This is a searching epithet. 
_ The healthful word of the gospel may be criticized and spoken 
_ against, but when it is tried it is not found wanting, and after 
trial a verdict of acquittal is passed. 

he that is of the contrary part is to be sought, not in the 
heathen world (2 Thess, iii. 14; 1 Cor. iv. 14, vi. 5, xv. 34), but 
_ among the hetero-teachers of i. 10-16. 
4 no evil thing: viz. as regards the life. It is the impeccable 
- life which gives to the teaching of the healthful doctrine its im- 
_ pregnability ; whereas, if the teacher does not practise what he 
_ preaches, men, and especially the young men in question, will 
_ use the faulty life to discredit even the faultless doctrine. 
+. servants, i.e. ‘slaves.’ See 1 Tim. vi. 1, and notes there, 


_ 1? *The phrase translated ‘in all things,’ the usage in ‘ an ensample 

of good works,’ the words for * uncorruptness,’ ‘ that cannot be con- 
_demned,’ and the phrase for ‘he that is of the contrary part,’ and 
' even the combination in ‘sound speech,’ form a group of six ex- 
_ pressions that are only found here inthe N.T. (In the eight verses 
1-8 there are thus thirteen dag Aeyépueva.) ; 





To 


I! 































184 TITUS 2. ro, 11 


masters, and to be well-pleasing “0 them in al 
not gainsaying; not purloining, but shewing all gooc 
fidelity ; that they may adorn the doctrine of God o 
Saviour in all things. For the grace of God hath 


well-pleasing: elsewhere Paul uses this word of Christ 
or in reference to God. But altogether the language gives 
to slaves a Divine dignity, which was the foretaste of emanci- 

ation. 

F 10. purloining: the word used in Acts v. 3 of Ananias and 
Sapphira. Tyndale rendered it ‘neither be pickers”; it refers to 
a kind of theft peculiarly easy for domestics, 

good. See verse 5. 

that they may adorn, &c. Matt. v. 16: ‘that others may see 
your good works.’ This stately thought, that slaves, by dutiful- 
ness and unselfishness, have power to decorate the teaching about — 
God our Saviour (that must be the force of the genitive here) is 
one of those touches by which the gospel brings fakin a dh to seas. 
condition of human life. Epictetus shewed that 
a slave was no hindrance to an exalted life. But Epler was 
a philosopher, and by power of brain broke his birth’s invidious bar, 
It was reserved for the gospel to teach that in the lowly duties 
a slave as such, it was possible to bring lustre to the sublii 
truth of revelation, the truth that God is Himself our Saviour. 
(For this phrase see t Tim. i. 1, iv. 10.) 

Properly to appreciate verses 11-14 it is necestaty 8s connect the 
passage very closely with the practical directions and reproofs of the 
preceding verses. For the smallest as well as the greatest duties 
or aspects of life the whole force of revealed truth is at hand, just 
as in a great engincering shed the same store of hydraulic force 
is applied to hammer an iron beam or to insert arivet. Thus 
conduct of men and women, old and young, bond and mn! 
determined by the facts: ‘the grace of God appeared,” * 
salvation,’ ‘that we should live soberly and ear 8 
blessed hope of the appearing of the Divine Saviour,’ * elf- 
giving to redeem us and make us zealous of good works.’ If you 
ask how an agéd man should behave, or how a young 
the home should behave ; how a freeman should behave, or how 
a bondservant should behave ; the answer is all determined 
the same supreme facts, Grace, Redemption, Regeneration. 
connexion, it need hardly be said, is singularly Pauline; and ; 
it has been a connexion singularly’ easy to lose, eer church 
have seldom succeeded in grasping or establishi: 

11. the grace of God hath appeared: be ‘ap 
for it points to the Incarnation (cf. John i. 14), and Chris’ 
life and works (cf. 2 Tim. i. 9). 



















TITUS 2..12,22 * - 18g 


appeared, bringing salvation’ to all men, instructing us, to 
the intent that, denying ungodliness and worldly lusts, 
we should live soberly and righteously and godly in this 
_ present world ; looking for the blessed hope and appearing 
_ of the glory of our great God and Saviour Jesus Christ ; 





unto all men. (Cf. 1 Tim. ii. 4; Rom. v. 18, xi. 32; John 
iii, 16, &c,) The universality of the Atonement makes it applicable 
_ to the all sorts and conditions of men just referred to. 
e instructing us: i.e. the gospel is. essentially an instruction 
in life, and its object is to produce characters of a certain kind ; 
cf. the prominence given to the Sermon on the Mount in the 
gospel narrative. 
_ 42. denying: as in chap. i. 16, by deeds and not by words; 
’ the reference therefore to baptism which Dr. Bernard sees would 
_ reduce the whole sentence to chaos; we live soberly and godly 
' and righteously, not by having once renounced the world in 
baptism, but by a daily self-denial and taking up our cross to 
_ follow Christ. 
ungodliness refers to the religious, worldly lusts to the 
_ moral, side of worldly life. (For the latter see r Tim, vi. 9; 2 Tim, 
“iil. 6, iv. 3; and cf. r John ii. 16.) ; 
; soberly: ii. 2. 
righteously: or, ‘justly,’ asi. 8. 
godly: 2 Tim. iii. 12. 
this present world (2 Tim, iv. ro and 1 Tim, vi.17): here the 
contrast is with the world to come (verse 13). 
13. blessed: elsewhere applied only to persons. 
. hope: meaning rather, ‘the thing hoped for.’ Acts xxiv. 15, 
in a speech of Paul’s; Gal. v.5; Rom. viii. 24. ‘ 
our great God and Saviour Jesus Christ: or, ‘the great 
God our Saviour Jesus Christ.’ The adjective ‘great’ is not 
> applied to God in the N. T., but applied to Jesus it identifies him 
with God. Grammatically the sentence might mean ‘ the appearing 
_ of the great God and of our Saviour Jesus Christ’ (A.V.). But (i) 
_ the word ‘appearing’ in reference to the Second Advent is ex- 
_ contrary to N. T. usage, and is only significant if the term God is 
being applied to Christ; (iii) the peculiar insistence of these 
_ Epistles on God being the Saviour (1 Tim. i. 1), tegether with the 
_ omission of the article before ‘ Saviour’ here (as compared with 
chap. i. 4, where the article is inserted), almost forces us to treat 
_ the terms ‘ great God’ and ‘ our Saviour’ as clamped together by 





; a ‘bringing salvation’; an adjective not used elsewhere in 
the N,T, 


12 


T3 


clusively used of Christ; (ii) the epithet ‘great’ before God is | 


14 






























186 TITUS 2. ™% 


who gave himself for us, that he might redeem us f 
all iniquity, and purify unto himself a people mole es 


possession ', zealous of good works. 


the article before ‘great’; and finally so Cha, comp 
of verse 14, which must refer to Jesus 
balances the sentence if Christ is to be separated 
God.’ These considerations justify the 
and shew that we have here the Pauline found 
Acts xx. 28 and in Rom. ix. 5, that Jesus Christ is to be id 
with the great God. Prof. Stevens (New Testament Tha 99 
maintains the view taken of Rom. ix. 5 by our 
Christ should be called @cés does not seem strange after 
existence, creatorship, being in the form of God, equality wit itl 
God, and the fullness of the Godhead have been attributed to him. 
The principal objection to this view is that Paul does 
where call Christ @eés, much less @eds émt wévraw. 
answered, on the other side, that Paul does elsewhere attribute 
creatorship and sovereignty over the universe to Christ (e, g. Cc 
i, 16), and applies to him terms clearly impl ng Ontres c 
who hold the genuineness of the Epistle to may appeal 
ii. 13.’ The ambiguity of the grammar would make us hesita' 
rest the truth on this passage if it stood alone; but the truth b 
otherwise authenticated, and being required "to give force to t 
several details of the sentence, may be nafcly reeceained Mecsas 
14. who gave himself. Cfor Tim. ii. 6, the Pauline dese: 

of the Atonement as in Rom. viii. 32; Gal. i. 4, art a Eph. es 5 

that he might redeem : the negative, and purify, the po ; 
purpose of the self-giving of Christ. 

redeem (or, ransom) us from all iniquity: /it, ‘lawle 
1 John iii. 4, and so in LXX, Ps, cxxx.8: ‘He shall redeem I 
from all his iniquities.’ The ransom (the term used by the L 
himself, Matt. xx. 28; Mark x. 45, and employed here a 
where in the N.T. on that account) is nowhere 
From Irenzeus to Anselm it was supposed that the pe es 
paid to the devil for our liberation, because the Lord would 
be unjust even tohim. But as the Fathers added the pease 
the devil was tricked by the death of Christ, and having ai 
him in lieu of men, found that he could not retain the ra 
paid, this idea became untenable. The idea which Anselm sul 
stituted, viz. that the ransom was paid to an abstract law, was 
artificial to permanently hold its ground. no comp 
satisfactory account of the image of ransom has been given, 
as Mr. Scott Lidgett has shewn in his Spirual Principle 


' The word ‘ for his own possession’ occurs here, — 
Par 


BR: 


Bu 
B 



























TITUS 2. 13-3. 187 


_ These things speak and exhort and reprove with all 15 
thority. Let no man despise thee. 
Put them in mind to be in subjection to rulers, to 3 


tonement, the explanation is to be sought in a spiritual sphere, 
where ‘the self-giving of the Son of God’ in a perfect obedience 
to God acquires such a value, that in him the whole race may be 
regarded as potentially reconciled. (See on 1 Tim. ii. 6, p. 98.) 
by faith men enter into possession of the fact, they are delivered 
from lawlessness, and brought-into the obedience of Christ Jesus. 
rom this point of view the obedience of Christ unto death may be 
egarded as a ransom,.a price paid, which redeems believing men 
in. But it is not a commercial or even a legal transaction. 


For the word ‘ransoming’ see t Mace. iv. 11; Luke xxiv. 
= 1 Pet. i. 18, 19. 
a people for his own. possession. The alae of the 


ession of Christ is what gives ea to all the lives of 
Christians, even the humblest, such as slaves, verse 9: cf. for the 
idea, 2 Tim. ii. 20-22. 

good works, a dominant note of the Pastorals (see 1 Tim. ii. 
To), has its special force here, since the great fact of redemption has 
been cited as the sanction of the good living enjoined in verses 2-10. 
15. authority : the word rendered in 1 Tim. i. 1 by ‘ command- 
ment.’ It is the notion that the commandment of God our Saviour 
is passed on from Paul to Titus; and his ministry is thus to rest 
not on his personal authority, but on the authority of the truth 
that he delivers. The phrase, rightly understood, does not raise 
he minister above the truth, but the’truth above the minister. 

' § no man despise thee. From the parallel 1 Tim. iv. 12 we 
are tempted to see in this a proof that Titus was, like Timothy, 
a young man. But there are other reasons for contemning 
a teacher besides youth, e. g. a slackness in speaking, exhorting, 
d reproving; and it is perhaps this ground for scorn which 
itus is to avoid by the diligent exercise of his task. 


III. iii. 1-8. Ox the attitude of Christians to the heathen govern- 
nent and society around them. 
1. Put them in mind: viz. all the different classes referred 
in ii 1-10. 

to rulers, to authorities: that Roman Government to which 






















188 TITUS 3. 2244 


authorities, to be obedient ', to be nalieal ( 
2 work; to speak evil of no man, not to be ex sntent 
3 be gentle, shewing all meekness toward all men. For 
also were aforetime foolish, disobedient, 4 
divers lusts and pleasures*, living in malice 
4 hateful’, hating one another, But when the ki 


Paul always, and with so much reason, shewed rays Ts 
cf. Rom. xiii. 1. P my 
every good work, i.e. in reference to os reas 
Rom. xiii. 6. Perhaps there is q stress on good, 

limits of obedience to the power that be. 
2. to speak evil of no man. Paul pe as one } e7 
what it was to be the object of ill-speaking (Rom. iii, 85 Cor 
13, X. 30). "' 
not to be contentious: the word used in r Tim. iii, &. i: 
gentle: Phil. iv. 5 (marg.). 7 
meekness: 2 Tim. ii. 25. He who was ‘meck meek (Mat 
shewed us that this spirit is to be shewn not 
Christians, but to all men. 
3. For we also were aforetime, kc. The reason ae 
non-Christians is that we were once in that miserable : 
condition. This contrast between what we are 
we were once is very Pauline. (Rom. xi. 30; a ar 
v. 8; Col. i, 21, iii. 7, 8.) 
foolish the intellectual, disobedient the iaftar& 
unbelievers. 
hateful. Better to keep the distinction of swords a 
original by translating ‘odious, hating one another.’ ¥ 
4. But when the kindness... appeared: cf. ii. 11. “ ppea 
is the word used of sunrise or of star-rise, Acts xxvii. 20; it 
sense of the Sun of Righteousness rising with healing in his 
kindness and love toward men: acombination very co 
in Greek literature. Paul uses the familiar phrase o f God, a 
there lies the novelty. This quality of God was mpicgee 
but, like the sun before sunrise, it arose and shoseya. PP 
of Christ. 
love toward men is in Greek ‘philantroPe and : 
God as the first Philanthropist. 


1 “to be obedient’: a word not elsewhere in Paal’s letters t 

a speech of his (Acts xxvii. 21). 4 

‘pleasures’: this common word occurs Rai bi else in P 
writings. 


* ‘hateful’: a word nowhere else in the Greek Bible. 


TITUS 3. 5 189 



























God our Saviour, and his love toward man, appeared, 
not by works done in righteousness, which we did 5 
ourselves, but according to his mercy he saved us, 
through the washing of regeneration * and renewing of the 





A God our Saviour. Cf.i.3. Notice the contrast as between 
light and darkness, of the kindness and love of men in God, and 
the men odious and hating each other (verse 3). 
5. not by works. Cf. Eph. ii. 8, where the connexion is much . 
‘the same. This is the great doctrine of the undisputed Epistles, 
Rom. ix. 11 ; Gal. ii. 16, &c., and is Paul’s most notable contribu- 
tion to theology. 
_ according to his (own) mercy: so 1 Pet. i. 3. 

through the washing should be through a laver of 
regeneration: so Eph. v. 26 -(cf. Heb. x. 22; John iii. 5; 
z Pet. iii. 21). Up to this point we have been throughout 
the passage reminded of Paul’s thought elsewhere. But here 
a difficulty occurs. That we are saved by faith is Paul's con- 
stant and distinctive teaching; but here, instead of faith, it is 
“a laver of regeneration’ that saves us. Commentators agree in 
regarding the laver as baptism ; and thus it seems that Paul gives 
the rite of baptism as the means of salvation. In view of the 
urgent and passionate insistence on faith in the undoubted writings 
of Paul, we should be forced to the conclusion that if this were the 
meaning of the passage, the passage did not come from the hand 
of Paul, but must be referred to that later church doctrine which 
in the second century rapidly substituted baptism for faith as the 
means of salvation. But perhaps we may escape this conclusion 
by laying stress on the connexion of words in the original, which 
is very imperfectly brought out by our versions. ‘He saved us 
through a laver (or washing) of regeneration and renewal (which 

the work) of the Holy Ghost.’ The Holy Ghost governs the 

laver of regeneration as well as renewal. And as there is no 
article before ‘laver,’ we are the more justified in regarding it not 
as ‘the laver,’ but as ‘a laver,’ a laver, that. is, determined by the 
words following, viz. a laver of the Holy Ghost, who works 
regeneration and renewal. Thus viewed, the passage is parallel 
to John iii. 5 and 8, where our Lord, in coupling the water and 
the Spirit together, shews that his object is to assert the supremacy 
of the Spirit, implicitly denying the efficacy of the water unless the 
Spirit be the source of rebirth ; and then at verse 15 he goes on to 
ew how the Spirit operates by the faith of the believer. By 
adopting this method of interpretation we bring the passage into 
_ 7 ‘regeneration’: a word not used by Paul; only found in Matt. 
xix. 28. . 


190 TITUS 3. 6,7 




















6 Holy Ghost, which he poured out upon us — 
7 through Jesus Christ our Saviour ; that, being justified t 
his grace, we might be made hei according to the hop 


harmony with Paul's thought, though there is no mention of faitt 
By adopting the method of interpretation of Dr. Bernard, 0 
example, we construct a formidable ata arene epuir 
ness of the Epistle. If we look back om the passage fi ‘ 
standpoint of later thought, which materialized and extern: 
the method of salvation, we are sorely to see in the la 
that baptism which undoubtedly rested itself on this p 
misunderstood. But if we look from the of F 1 
and work up to this passage from his earlier letters, it ag not 
unnatural to move from the bare idea of faith in as th 
means of salvation, to the intermediate idea of id ; 
Christ in death and resurrection, ‘buried with Christ in baptism,’ 
up to the crowning notion of this later letter, that the faith in 
Christ as one who dicd for our sins, as one with whom we @ 
identified in baptism, brings us to a laver which is no 
a mere water-baptism, but an actual baptism of regen 
and renewai effected by the Holy Ghost. : 
Dr. Bernard’s comment that ‘the renewal of the Holy = is 
the second aspect of baptismal grace, the renovation of the Spiri 
which is prominent in confirmation,’ is a curious instance : 
dogmatic prepossession. He thus removes the work of the Spiri 
altogether from the act of baptism, postponing it till confirmatic 
with the result that the soul is regenerate by water, and on 
afterwards confirmed by the Holy Ghost. This is the delusion 
from which the words of Christ in John iii, 1-16 are meant t 
deliver us ; and it is certainly a delusion into which our writ 
here has not fallen, for the laver he speaks of as reger 
and renewal is the direct work of the Holy Ghost.’ And i 
this commentator has immediately to retreat from his p 
in dealing with the following words, for 
6. the Holy Ghost, which he poured ont us, as 
properly says, that baptism of the Spirit was 
baptism, and not years after in confirmation; see Acts ii. i 
through Jesus Christ. The outpouring of the } 
effected by the risen Christ, who himself is Spirit (2 Cor. ii. 
3, 17)- 
7. justified by his grace: the familiar Pauline thought 
Rom. iii. 24. 
his grace: sc. Christ's. This grace of Christ is mentioned in 
i, 4 and described in ii. 14. 
heirs according to the hope of eternal life. As the marg 
shews, the genitive ‘ of eternal life’ can be constructed with ‘ heirs’ 






























TITUS. 3. 89 191 


of eternal life. Faithful is the saying, and concerning g 
these things I will that thou affirm confidently, to the 
end that they which have believed God may be careful? 
to maintain good works, These things are good and 
“profitable unto men: but shun foolish questionings, and 9 





or ‘hope.’ The phrase ‘ hope of eternal life’ in i. 1 is decidedly in 
favour of the latter. And it is no objection that ‘heirs’ is left 
without further definition; for that is quite a Pauline usage 
(Rom. iv. 14, viii. 17; Gal. iii. 29: cf. Col. ili. 24). The object of 
the inheritance is given in such passages as 1 Cor. vi. 9, Xv. 503 
Gal. v. 2t ; Matt. xxv. 34; Jas. ii. 5; Heb. xii. 17; 1 Pet. iii. 9; 
Heb. vi. 12, 17; Rom. iv. 13; Heb. i. 14; Markx. 17; Luke x. 
25, Xvili. 18; Matt. xix. 29; Acts xx. 32; Eph. i. 18; 1 Pet. i. 4, 
‘the kingdom,’ ‘ the blessing,’ ‘the promise,’ ‘salvation,’ ‘ eternal 
life.’ 3 =: : 

g. A recapitulation of the whole passage, ii. 1—iii. 7. 

Faithful is the saying (cf. 2 Tim. ii. rr) of course refers to 
what has just been said. The insistence on these truths because 
one is an heir to eternal life is well illustrated by the title in the 
salutation, ‘An apostle, in hope of eternal life.’ It is as immortal 
beings that we have obligations to a holy life here. 

: confidently affirm: 1 Tim. i. 7. 

they which have believed God: 2 Tim. i. 12. 

maintain good works: rather, ‘to be foremost in’ them. 
This is the perpetual burden of the Pastorals, 1 Tim. ii. 10; and 
while it forms a contrast, it also gives a necessary complement to 
'Paul’s earlier Epistles. But for this recognized meaning of good 
works in these letters we might, on the strength of the words 
themselves, adopt the meaning in the margin (cf. verse 14). The 
Jabour with our own hands at our own calling is a thoroughly 
“apostolic demand. 

_ hese things: viz. the proper attention to good works : how 
this is profitable, see 1 Pet. ii. 12. 

_ 9. A fresh warning against false teachers before the letter closes, 
verses 9-11. 2 

foolish questionings. See on 1 Tim. iv 4, vi. 4; 2 Tim. ii. 
23. The attempt to See different stages of development in the 
hetero-teachers of the three Epistles, with a view to determine the 
date (‘The attack upon them is altogether milder here than in 
Timothy, but at the same time more distinct than in 2 Timothy,’ 
‘Schmidt and Holzendorff), is somewhat precarious : the attack here 
is only milder, in being shorter, than that in 1 Timothy, and the 


1 *be careful’; a word nowhere else in the N. Ty 


to 
It 











192 TITUS 3. 10-42 ~ 


genealogies, and strifes, and fightings ak 
they are unprofitable’ and vain. A man th 
after a first and second admonition refuse ; 
such a one is perverted °, and sinneth, being sel&cor 

When I shall send Artemas unto thee, or 


command to ‘refuse a heretic’ might easily be 
stronger than anything in 2 Timothy. hr * 
10. heretical. If we are to abide within Paul's | 
must not give to the word an ecclesiastical meaning, but 
it by 1 Cor. xi. 19; Gal. v. 20, where heresies are sects or parties 
within a church (so the Sadducees and Pharisees are * heresies” 
within Judaism, Acts v. 17, XV. 5, XXVi. 5. An he Chats 
are described as a ‘heresy’ in Judaism, Acts xxiv. xxviii. 
22). Apheretic here therefore means one who ns 
(Rom. xvi. 17) within the community, but does not pal away 
from it. Titus is told to admonish him once or t 
fails, to avoid (not to excommunicate) him, In2 Tim, 
the ‘doctrine, here it is the holder of it, that is to te av 
The word refuse is the same as in 1 Tim. iv. 7. es 
11. such: viz, a person who resists one or - two efforts at 

admonition (Matt. xviii. 15 ; 2 Cor. xiii, 1). a 

perverted: in the LXX, Deut. xxxii. 20; Amos vi. t2. 
Otherwise compounded, the same verb appears sini xvii. 173 
Luke ix. 41; Acts xx. go; Phil. ii, 15. 

sinneth: viz. in rejecting the admonition, __ 

self-condemned : the same idea in 1 Tim, iv. 2. rs not 
of course mean that he is conscious of his condemnation; quite 
the reverse. Having resisted the admonition of his dae Det e Le. 





condemned, and his condemnation lies at his own door. 
nard’s comments, therefore, on the danger of 
theological opponents as self-condemned, and therefore 
critical, because ‘the power of self-deceit is so strong th 
condemnation is very unusual,’ though salutary, are irrelevar 
Paul’s sense of the word a man is self-con -d whe 
refuses the pleadings of truth; and it becomes unrieces 
church or minister to pass judgement upon nied De 
unconsciously passed judgement on himself, 
IV. iii. 12-15. Directions and greetings. 1 
: 12. Artemas: only mentioned here; in seo, Dion « 
stra. 


~! © unprofitable’: a word not elsewhere in Paul. 
? ‘heretical’: a word only here in the N. T. — 
5 “perverted’: nowhere else in the N.T.. 
“self-condemned’: nowhere else in the Greek nrc 








TITUS 3. 13, 14. 193 


give diligence to come unto me to Nicopolis; for there 
I have determined to winter. Set forward Zenas the 
lawyer and Apollos on their journey diligently, that 
nothing be wanting unto them. And let our Zeop/e also 
learn to maintain good works for necessary uses, that 
they be not unfruitful. 


Tychicus: 2 Tim. iv. 12. From the fact that later Tychicus 
was sent to Ephesus (2 Tim. iv. 12), it is likely that not he but 
Artemas was finally sent to take Titus’s place in Crete. 

Nicopolis: most probably the city on the Ambracian Gulf in 
Epirus, built by Augustus to commemorate the battle of Actium, 
and from that fact called ‘City of Victory.’ The colophon of 
verse 15 in the Received Text is doubly wrong; it assumes that 
Paul wrote from Nicopolis in spite of the. distinct there, which 
shews he was not then at Nicopolis, and it imagines that the 
Macedonian Nicopolis is meant. Dalmatia was just north of the 
Epirote Nicopolis (2 Tim. iv. 10). The introduction of this city, 
nowhere else mentioned in connexion with Paul, has an air of 
genuineness, Also the two phrases, I have determined (1 Cor. 
V. 3, Vii. 37), and to winter (1 Cor. xvi. 6), are thoroughly Pauline, 

13. Zenas: only mentioned here. : 

lawyer: either in the Jewish sense (Matt. xx. 35; Luke vii. 
30), or, more likely, as the name is Greek, in the sense of juris- 
consult, ‘ counsel.’ i 

Apollos is the familiar contemporary of Paul. Acts xviii. 24; 
t Cor. iii. 4. 

14. The duty of setting forward other Christians is emphasized 
by Paul: Rom. xv. 24; 1 Cor. xvi. 6, 11 ; 2Cor. i. 16 (cf. 3 John 6). 

This introduction of new names, Artemas, Nicopolis, Zenas, 
must be counted one of the strongest reasons for holding to the 
belief that we have to do, not with a studied imitation of a Pauline 
letter, but with a letter of Paul himself. 

14. And let our people also learn, This closing injunction 
may simply arise from the mention of hospitable help demanded 
for Zenas and Apollos. But, on the other hand, it may be an echo 
of the insistence on good works which has run through all the 


_ Epistle, an after-swell of a wave that has rolled in and begun to 


- recede, For this view there is a close parallel in Gal. vi. 12, &c., 
where the pen has been put down, but is resumed to add a con- 
firmatory postscript. On the marginal reading see verse 8. It 
is certainly tempting here to take the good works as labour with 
the hands, which provides the means of helping others, But not 
only the usage of the Pastorals, but such passages as Rom. xv. 
a8; 1 Cor, xiv. 14, decide against it, 


ie) 


~ 


3 


14 


15 


ri, eke 


194 TITUS 3. 15 


All that are with me’ salute thee. Salute them that 


love us in faith. 
Grace be with you all. 





15. All that are with me. The phrase sounds the same as 
Gal. i. a, ‘ all the brethren with me,’ but the preposition is different 
in the two cases. And, in studying the terminology of the 
Pastorals, one has to note that ‘ with’ is in them always revre- 
sented by perd, as here ; while in other Pauline letters ovr is used, 
as in Gal. i. a. 

that love us: the ‘us’ may ‘mean only Paul and Titus, but it 
would be more natural to take it as covering all true Christians. 

im faith. Chap. i. 4 and x Tim. i. 2 (in 1 Cor. iv. 17 Paul put — 
‘in the Lord’ instead). 

The grace (sc. of Christ) be with you all. It was the sign- 
manual which Paul had chosen to mark his Epistles (a Thess. iii, 
17). In the other two Pastorals ‘all’ was left out; for, 
speaking, it is not quite appropriate in writing to an indi 
But the mention of ‘ our people’ (verse 14) suggested it here. 


+ “All that are with me’: this salutation not elsewhere in Paul’s 
letters (cf. Acts xx. 34). 





INDEX 


[The Numerals refer to the Pages.) 


Z£ons, 93. 

Alexander, 21, 32, 41, 95, 170. 
Apollos, 193. 

anaf Aeyopeva, 45, 85. 
Artemas, 26, rga. 

Asceticism condemned, 116,179. 
Asia, 147. 

Augustine, 96. 


Baptism, 189. 

Bartlet, Mr. Vernon, 13, 22, 
a9, 48. 

Baur, 37, 44- 

Bernard, Dr., 8, 86, 94, 103, 
105, 122, 135, 136, 147, 152, 
155, 158, 167, 177, 185, 190, 
192. 

Beyschlag, 45. 

Bishops, II, 23, 33, 34, 104; 
114, 128, 131, 176. 

Bowen, Rev. W. E., 14. 


Catholicism, 180. 
Christ is God, rra, 185. 
Church, 121, 114, 155. 
Clement, 28, 154. 

_— of Alexandria, 94. 
Confirmation, 190. 
Crescens, 169. 

Crete, 26, 27, 53, 176. 
Cretans, 178. 
Cyprian, 128. 


Dalmatia, a1, 27, 169. 
Deacons, 109, 118, 167. 
Deaconess, 35, 109, 126, 
Demas, 32, 169, 
Deposit, the, 12, 145. 
Devil, the, 108, 157. 


Eichhorn, 3. 

Elders, see Bishops. 

Ephesus, 23, 50, 84. 
Epictetus, 184. 

Erastus, 32, 172. 

Essenes, 125, 130. 
érepodiBackadely, 38, 157, 177- 
Eunice, 142. 

Eusebius, 27, 53 

Evangelist, 167. 


Faith, 7, 94, 99, 167, r8r. 
Faithful sayings, 119, 152, 191. 
Forgery, 18, 


Gaul, ar, 169. 

Genealogies, 39. 

Genuineness of the letters, 19. 

Gnostics, 12, 37, 83, 85, 116, 
139. 

Godliness, 8, 97. 

Grace, 144. 

Grau, 17. 


Hand-Commentar, 58, 84, 103, 
142, 143, 146, 

Heretics, 192. 

Hermogenes, 147. 

Holtzmann, 3. 

Hort, 4, 45, 86, 94, 107, 111, 
121, 128, 130. 

Hug, 22. 

Hymenzus, 41, 94, 154. 

Hymns, 113. 


Imprisonment, second, 20. 
Inspiration of Scripture, 164. 


196 


_Jannes and Jambres, 160. 
Jesuits, 163. 


Kingsley, 130. 
Kurzgefasster Commentar, 4, 8, 
58, 87. 


Laying on of hands, 24, 37, Tai, 
» 129, 143. 

Lidgett, Mr., 187. 

Lightfoot, 132. 

Linus, 173. 

Liturgies, 152. 

Luke, author of the Pastorals, 


17. 
— with Paul, 169. 
Lystra, 22, ; , 


McGiffert, 3, 6, 16, 51. 
Marcion, 7, 12, 43, 85. 
Mark, 169. 

Mediator, 98. 
Monotheism, 93. 
Mosheim, 12. 
Muratorian Fragment, go, 
* Mystery, 109. 

Myths, 86, 118, 167, 179. 


Nicolaus, 41. 
Nicopolis, 26, 27, 193. 


Onesiphorus, 21, 147, 292. 
Ordination, 122. 


Pastorals, why ?, 19. 
Persecution, 162, 
Philetus, 154. 

Prayers for the dead, 147. 
Priesthood, 123, 181, 
Prisca and Aquila, 172. 


Ramsay, Prof, 52, 104, 151, 
169, 172. 

Ransom, 98, 186. 

Riches, 138. ¢: 

Riggenbach, 10, 87, 100, 103, 


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